Mouood Mouood English Edition
Spirit of unity in Islamic instructions
The spirit of unity in the Islamic instructions is not restricted to the principle of “Unity of God” as the basis of all Islamic beliefs. Rather, even in the invitation of prophets and messengers and divine books, Islam considers all of them identical in view of principles, which only have some differences in perfection stages.
Of course, this spirit is also visible in the Islamic scientific ordinances, rules and regulations, because the subject of Islamic ordinances and regulations is only man (man on the condition of maturity and intellect), and there is no other condition.
All Islamic sorbs are common in this sense that they are warner and cause reflection:
So serve Me and establish worship for My remembrance. (20:14)
And they have a disciplinary effect and lead to simplism and control of rebellious sensual desires, and educating man. This is the unique spirit of all Islamic sorbs.
Islamic sorbs are all performed in one language, and this is the sign of unity, not for being in Arabic language belonging to a particular nation, rather for being the language of inspiration (and in addition to other reasons, the selection of this language may be for its simplicity, extent of words, derivations, compounds and its special tone).
The spirit of unity is apparent in the Islamic sorbs, especially in congregational sorbs, and in particular in pilgrimage which shows the highest manifestation of spirit of unity, and forms a unit in view of mentality, place and slogans which are expressed by different nations far from each other thousands of parasangs in view of body and soul. This situation has a particular splendour like that of unique system of the world of creation. Basically, the colour of Islam is the colour of creation, and consequently it is in coordination with it.
The arrays of Islamic congregational prayers for a supposed observer, watching the earth from outside, resemble the concentric circles gathering around a centre, and this indicates a perfect unity.
Islamic scales have been adopted based on natural scales as far as possible, which are identical for all, and there is no colour of a special nationality and for determination of some subjects, for instance, pace, palm and such like are used.
Islamic month and year are focused on the circulation of moon and sun (or more correctly circulation of earth around the sun), and they are identical for everybody, and there is no need to technical specialty for understanding them, and there is no difference in them save in view of difference in horizon, which is the natural property of different parts of the earth.
1- Moral development
The forgotten principles without which the world will not experience peace and tranquility.
As we already told, for formation of a real society, especially in a great global scale including all people of world, moral development is required in addition to ideological unity and mental development.
Without a moral development, the people living in a society can never tolerate each other, and solve the opposite sides of different mentalities and dissidences properly.
Like training of other moral aspects, the need of this part to the instructions of prophets and messengers is clearer than any other part, because as we said before, morality without the executive guarantee of belief and the religion of prophets will not have a strong support, and does not exceed a series of inessential perfections and dispensable advices.
Now, we return to the plans prepared in Islam for training and development of social morality in men and preparing them for a social life. Of course, it should be noted that what we refer to hereunder are a part of these widespread instructions, and stating all of them is beyond the capacity of this concise discussion.
Notifying the variation of people in view of creation of body, soul, mentalities and sentiments as it is narrated in the well known tradition:
If people knew how God has created people, no one blamed the other.7
And also a reference is briefly made to the variation in creation as it is narrated from Prophet (S):
The people are the mines like the mines of gold and silver.8
Taking into account that structure of spirit and sentiments, training and level of knowledge and mental backgrounds of individuals are very different, solves a great deal of association problems, and social conflicts.
For example, we have often seen that parents are very disturbed for an improper deed of a child (such as breaking a vessel or making dirty his cloths), and sometimes they make severe punishments for this little deed and blame the child many times. While if we study the matter correctly, we will see that there is not any reason for angriness, or such blame and reproach.
Surely, neither the knowledge of child about the breakable and non-breakable vessels and the manner of keeping them for minimizing the possibility of falling down and being broken, and decreasing their slip and load on the fingers is sufficient, and nor, even if he knows all of these subjects, he has adequate scientific experience on that matter, and supposing that both his science and experience are sufficient, his physical power is little.
Therefore, if at present we are more skillful in keeping these vessels, it is just for the several experiences and examinations of our childhood, because childhood is the period of trial and acquiring knowledge about the environment with which man has no familiarity.
And if we put ourselves instead of that child, with the same little knowledge and skill, most of his deeds being considered as a great sin and offence by us, are neither a sin, nor an offence!
The same is true about the adults. Some habitudes of my friend may be unfavourable in my view, and I may decide on discontinuing my friendship, but when I consider the educational environment of my friend, and attach his spiritual structure to it, and take into account his mental history, I find that I would do the same if I was instead of him.
My neighbour speaks loudly and disturbs me. When I consider the basis of his sciences and structure of his larynx, nerves, and degree of sensibility of his eardrums, I see that although he is blameful, but his fault is not so great that I felt.
It should not be mistaken. We are not going to introduce people faultless in all of their deeds in this way as the predestinarians believe, and consider spiritual, physical and outward factors as the cause of everything.
On the other hand, hereby we are not going to deny necessity of training, and leave the people as they are so that they do whatsoever they want. Rather, if we take into account these realities, we will have more readiness for solving disputes and removing objections, and will easily tolerate each other. If we excommunicate each other for a little dissidence, it is due to not paying attention to these variations.
