چکیده:
The issue of Islamic unity is one of the fundamental values that has occupied a massive portion of Islamic knowledge and teachings and has always been present throughout the turbulent history of Islam. Like many other values, various definitions and interpretations have been offered for it. However, during the Umayyad and Abbasid eras, we witness a series of opposing currents interpreted as incompatibility (as opposed to unity or harmony), such that we observe the increasing growth of this current during this period through the utilization of ethnic and religious documents to compensate for lost legitimacy and acceptance. Therefore, in this essay, the existing connection between the surge and expansion of incompatibilities or their decline and stagnation with the level of legitimacy, health, moderation, and tolerance of governments (from the beginning of Islam to the end of the Abbasid era) is addressed. It is hoped that it can be an effective step toward explaining some of the historical realities.
خلاصه ماشینی:
The meeting at Saqifah Bani Sa'idah, which was the product of Abu Bakr's caliphate, was the arena of competition between two of the aforementioned four groups; namely, a group of Ansar who, due to concerns about the position of the natives of Madinat al-Nabi, were engaged in consultations around Sa'd bin Ubadah (6) , and a group of Muhajirun who considered the succession of the Prophet صلیاللهعلیهوآله solely the right of ______________________________ 1ـ Abd al-Hadi Haeri, "A Preface to the Historical Background of Pan-Islamist Movements," Journal of the Faculty of Literature and Humanities, University of Mashhad, Year 14, No. 4, p.
(2) Ali bin Abi Talib (peace be upon him), during his tenure of the caliphate, although he did not compromise even an atom of the principles of his beliefs, refused to bargain with his two rivals in the caliphate council of Umar bin al-Khattab, namely Abdullah bin al-Zubayr and Talhah bin Ubaydullah (3) ; he did not submit to the bloodshed of the most powerful commander of the two caliphs before him, namely Muawiyah bin Abi Sufyan (4) ; he overturned the innovative policy of the second caliph in allocating the shares of the Bait al-Mal based on spiritual and social privileges and established a system of settlement (5) ; he ignored the superiority of Arabs over the Mawali (6) ; he did not surrender to the dogmatism and the intimidation of the dry and harsh sanctity of the Kharijites, who made repentance and the renewal of the Shahadatayn a condition for accompanying him; (7) and his governmental policy was always based on tolerance and moderation, so much so that he can be mentioned as the most prominent model and symbol of harmony in order to preserve the entity of Islam.
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