جستجوی مقالات مرتبط با کلیدواژه « وحدت اسلامی » در نشریات گروه « تاریخ »

There are numerous approaches and perceptions of Islamic assimilation and unity, and it is impossible to have them all in one category. This is so due to the dynamic nature of human thought field and the object of human mind, i.e. human being. Some individuals refer to assimilation as negating Islamic denominations and moving back to Saleh-Salaf tradition, some propagate a version of Islam without denominations, and some chant the slogan of embracing the common grounds and negating the discrepancies.The major purpose of the writers of this paper is to consider different aspects and approaches to assimilation in the contemporary era so that it can shed light on the fact that the activists in this field do not demonstrate unanimous outlooks on this field and they tend to view it from their own lenses. This study, through a descriptive-analytic approach and library method, attempts to scrutinize the different dimension of this subject through raising the questions of “How many subcategories of corresponding approaches to the assimilation of denomination disciples exist?« and “ What are their communal and differential points?”. The findings of this research indicate that currently there are approaches of accentuating the common grounds and referring to one another as making excuse(the first), revising differential issues(the second), pragmatic(the third), explanatory(the fourth), pluralist(the fifth), secularism(the sixth), a separation-inclined approach (the seventh). Explaining one’s religious teachings to their opposing group (the fourth), accepting different approaches to assimilation somehow separation of Islam from politics (fifth and sixth), and Ahl al--Bayt’s religious authority are considered as their communal and differential points.

Zia-ul-Haq's Islamization program and instrumental use of extremist groups in the Afghanistan war in the late 1980s are the starting point of Sunni-Shia conflicts in Pakistan. As a result of these policies, extreme sectarianism spread in this country, and the actions of politicians and soldiers severely affected Sunni and Shia unity and created many obstacles in the way of its realization. The present study, with historical method and approach, aims to investigate the political obstacles to the realization of unity in Pakistan. Knowing these obstacles can make the followers of the Islamic sect aware of the political intentions behind the scenes and divisiveness and prevent them from extreme sectarianism and lead them towards unity.The findings of the research show that there are many political obstacles in the way of realizing Islamic unity. The most important of these obstacles are: using religion as a tool for political purposes, creating sectarian identities, financial and military support from extremist groups, excessive expansion of religious schools and lack of supervision, mismanagement of Afghan immigrants.

In the middle ages, the Crusaders possessed some parts of the western territory of the Islamic world and continued their establishment until the 6th and 7th centuries. Considering religious teachings regardless of ethnic, political, and religious diversity could have played a strategic role in how Muslims faced the crusaders. The main question of the research is how Islamic unity doctrines in the three periods of the beginning, middle, and end of the crusades influenced the confrontation between Muslims and Christians? Using a descriptive-analytical method, the results of the research indicate that the application of the doctrines of unity on the Islamic side faced some obstacles such as the lack of political cohesion, ethnic diversity, religious fragmentation, and the independent activity of some paramilitary groups like The Isma'ili. Despite all that, sometimes by rereading some common religious doctrines such as the finality of the Prophet (PBUH), the comprehensiveness and superiority of the Islamic religion, the necessity of jihad against the infidels and obeying the ruler, Islamic unity has been accomplished. Changing the political structure in a convergent form with the coalition of some governments in the region by ʿImād al-Din Zangī, the integration of the ideological structure by Nūr al-Dīn Zangī and their integration by Salah al-Din Ayyūbi were the strategies that facilitated the formation of the Islamic United Front and became a model for the Mamlūk sultans.

One of the strategic concepts in Imam Khomeini's thought that, in addition to national dimensions, has international aspects for the Islamic world, is unity in the Islamic world. According to Imam’s thoght, Muslims need unity, solidarity and empathy for development and elevation and moving away from Islamic unity is one of the factors in the transformation of the Islamic system and the process of civilization. Regarding its importance, the present article tries to answer the question of the effects of Islamic unity and on the other hand the negative consequences of moving away from unity (division) for the Islamic world and Islamic countries from Imam Khomeini's point of view, using descriptive-analytical method and library resources. Results show that Islamic unity promotes Islamic Ummah's security, progress and dignity against Islam's enemies. And if instead of unity, division spreads in in the Islamic world a single Islamic nation cannot be realized and that ends up in the destruction of pure Mohammadan Islam, dominance of great powers over the Islamic world and the distance of Islamic societies from lasting and comprehensive independence.

The use of lineage and its emphasis on the clash of the views of the two Iranian and Arab societies in the first two centuries AH caused the emergence of challenges in the Islamic world and the emergence of problems in Islamic unity. This led to the production of ethnic hatred in some areas of the caliphate and in some areas to two separate mental ideas. The question of this research is based on the question that what effect did the use of lineage have on creating a crisis in the desired unity of the Islamic society? In this descriptive-analytical method of research, the importance and influence of genealogy in the thinking of Arabs, ancient Iranians and the impact of these thoughts on the early governments of Islamic Iran, which somehow followed both ideas, is discussed. The result of this study showed that one of the most important factors of dispersion and division in the Islamic world was the attention and application of lineage in the political and social structure of the fledgling Islamic society in the first two centuries AH. If the Umayyad caliphate tried with all its might to suppress and control various crises, but their tribal performance prevented the stabilization of the situation on the eve of the division and disintegration of the relatively large territory of their caliphate. Numerous military uprisings were severely suppressed during this period, but the ideological foundations of secession continued to grow at every stage. The rejection of the superiority of the Arabs by the Iranians and the non-Arabs and the insistence of the Arabs on racial prejudices, gradually promoted a spirit of pride to ancient and past ancestors. The settlement-seeking people, Tasviyya Khah, Shu'ubiyya, and the anti-Umayyad currents each engaged in a kind of theoretical confrontation with the Umayyad prejudice, which was also considered a precondition for a practical defiance of the Umayyad caliphate. Genealogy, or lineage, was considered the legitimizing factor of the government, and if there was a disturbance in it, the obedience of the people in the whole territory of the Islamic world would be in crisis. The pride and bigotry of the Arabs in boasting about their lineage, which they considered to be the highest lineage in the world, caused some settlement-seeking Muslims, to protest and because of this bigotry and stubbornness led to racial oppression in the Umayyad period, Shu'ubiyya mocked the Arab lineage and boasted of the ancient Iranian ancestors. And they did their best to show the adverse attitudes of the Arab race. The result emerged two important trends that were based on past lineages. Arabs who boasted of their racial superiority and ignorant epics and days of conquest in order to dominate non-Arabs, and so on; Non-Arabs or Arabs who, outside of this thinking, cared about a settlement point of view, increased their activities after observing the racial prejudices of the Umayyads and denied any superiority of the Arab race. This ideological schism, which was the result of distancing oneself from religious and Islamic teachings, gradually grew into a number of branches, ranging from a simple settlement to radical anti-Arab views. In the first two centuries AH, in the custom of society, the purity of blood and lineage took on a high value. Of course, the influence of the prevalence of Umayyad tribal prejudices in the entire structure of government and society, as well as the Shu'ubiyya intellectual movement, cannot be ignored in highlighting these ideas. At first, it was assumed that the Arabs had no doubt about their superior race, which in their view was full of honor, freedom and greatness, and boasted that in their ignorant period's epics they had traits such as eloquence, poetry, love, heroism and chivalry, as well as this quality that they had many struggles in the spread of Islam. Thus, they considered themselves more valuable than other Muslims and as God's chosen ones to guide other people. They saw themselves as divine agents and insisted on enduring much suffering and martyrdom in the spread of Islam, and from this perspective they considered themselves worthy of superiority, assuming it was their right to rule over others. On the other hand, exactly the opposite of this view was the discourse of "Settlement People" or Ahl al-Taswiyah, who took this kind of pride of the Arabs opposite to the original beliefs of Islam, based on the Book of God. This view had many supporters, the most important of whom, Shu'ubiyya, were after proving the superiority of the Persian race over the Arabs, making great efforts to glorify the kings of pre-Islamic Iran and narrating many accounts of justice and greatness of these kings. This cultural movement ended up rising poets and writers to power with an extreme sense of nationalism. Books they wrote began with "Kiomars" and ended with the time of its author. The poems written during this period highlighted the sense of patriotism and prejudice towards the ancient race in the minds of the people. The function of these two relatively contradictory discourses in the fate of the Islamic world caused division and distance from the unity that was the cause of power among Muslims.

Bernard Lewis was a contemporary Orientalist and a theorist in the field of history of Islam. He has authored many books and articles on this subject. Studying the history of Islam, he concludes that the unity of the Islamic society must be destroyed and the great countries of the Middle East must be divided into smaller countries that have less power and serve the interests of the West. This has become known as the New Middle East theory among researchers. In this study, all of Lewis’s written and oral works are analyzed. The results of this research show that he intends to create a balance of power between the countries and even between Islam, Judaism and Christianity by adopting two strategies: Westernization and disintegration of the Middle East based on the accepted characteristics of Westerners such as patriotism and democracy. In this regard, he proposes that Western countries, especially the United States, should try to overthrow and reduce the influence of domestic and foreign hegemonies in the region, including Russia, Iran, and Iraq. He initially proposed this theory using historiographical methods, but towards the end of his life encouraged Western countries to wage war and create chaos in the region and to confront the Islamic society.

Islamic unity has been always regarded as a crucial dilemma for the leaders of Islamic societies¡ especially Shi’ites. Shi’a Imams have declared and emphasized on the importance of Islamic unity as well as introducing certain strategies. The presence of different religious sects and groups in the time of Imam Al-Jawad (a) has led to a gap between them in society. However¡ Imam Al- Jawad (a) understood the crucial situation of the time and introduced a number of proper strategies based on Islamic principles. The question of the present paper is: What were the strategies of Imam Al-Jawad (a) in order to avoid profound differences along with achieving Islamic unity? Avoiding disagreements¡ referring to the Holy Quran and Sirah of Prophet Muhammad (s) and respecting beliefs and opinions of addressees are among the most important strategies applied by Imam Al-Jawad (a). Through analyzing the cultural situation of the time¡ the present paper tries to explain Imam Al-Jawad (a)’s strategies in achieving Islamic unity.