Unity

Islam is an integral way of life which considers beauty to be a divine quality. In fact, Islam is the religion of beauty and perfection. Islamic architecture refers to any architecture in Islamic culture or in Islamic context. Islamic architecture exhibits the sacred order of Islam and its distinctive feature is religious aspect. Yet, Islamic architecture is not completely varied from all other architectural styles; even, it borrows from some of them such as Persian architecture. The aim of this study is investigating the importance of beauty and aesthetics in Islamic architecture. Results show that Islam does not consider art and beauty as a luxury. It considers beauty to be a divine quality. Unity is one of main aesthetically concepts which has merged in Islamic architecture; It was called as a base for life cycle and was reflected on art and architecture to such an extent that we can count it as the language of Islamic architecture. Based on this language, Paradise is a perfect epitome in all respects of aesthetics.

In this summary, there is an effort to explain the concept of monotheism and oneness in Islam and Sikhism. Sikhism is the youngest of the world religions and the doctrines of a monotheistic religion founded in the Punjab area of India in the fifteenth century by Guru Nanak and combining elements of Hinduism and Islam. A Sikh believes (EK ONKAAR) there is only One God. IK ONKAAR the most significant word used in the Sikh teachings. But believe in one God in Sikhism is the same Muslim's believe? However, some believe that the first part of this statement of faith ( La ilaha illa'Llah ), expresses the absolute monotheism which is inherent in Islam “There is no god other than God." This is the essence of the Muslim profession of faith ( shahadah ) (Kristu, Jyoti). Pronouncement of the Islamic creed, the Shahadah , is the supreme religious act. Its mere recitation suffices for an entry into the "community of the believers." this is also rejection of polytheism, the destruction of idols, and the witness given to the one and unique God, the Lord and Creator of all that exists? Mircea, Eliade, 1987:26)"

 One of the mos t important principles in the formation of Iranian-Islamic cities is the principle of unity. Observing the principle of unity in the physical-social space of his torical neighborhoods has led to the organization and integration of them. A review of s tudies on this issue indicates that the principle of unity in the scale of urban neighborhoods has been less considered. The main ques tion of the s tudy is how and with what factors and criteria was the principle of unity formed in the physical space of Sarshoor neighborhood, Mashhad city? This s tudy is his torical and analytical research. The research process is divided into two main s tages. In the firs t s tage, it is attempted to determine how the spatial s tructure of the Sarshoor neighborhood was before the extensive physical-spatial interventions taken in the contemporary era. In the second s tage, the factors and criteria related to the principle of unity are determined on the maps and photos of the neighborhood in an exploratory way and using the relevant graphical analysis. The results show that in the his torical neighborhood of Sarshoor, a set of factors in a complex and close relationship with each other, have been effective in unifying the physical space of the neighborhood. Factors including "connectivity and continuity", "centrality", "hierarchy", "coordination", "interconnectedness" and "semantic unity" have been effective in realizing the principle of unity in the neighborhood by creating various qualities in different dimensions of physical space of the neighborhood. 

The proximity of Islamic schools with the emergence of Islamic extremist currents has become a significant concern for Muslim thinkers. It has doubled the need for approximation and intra-religious dialogue. From a historical and institutional view, Iran and Egypt are the institutional pioneers of approximation among Islamic countries. Since the early 1942s, they have developed their activities in various formats based on the views approximation of the two sects’ religious scholars. The two countries' intellectual, political, and cultural atmosphere and a sense of leadership for the Islamic world in Egypt and Iran have been the largest producers of thought in the Islamic field. It was a significant factor in theory-making and pragmatism in this field. The main question is ‘How can the prominent meanings in the institutional network of schools proximity in the Islamic world and contemporary Iran be explained from an institutional and policy-making perspective?’. The results indicated that after the developments leading to secularism in Egypt, Iran became the only pillar of approximation among Islamic countries. After the Islamic Revolution of 1979, by emphasising the issue of Palestine, Hajj and the formation of a single nation, to guide domestic and transnational audiences by highlighting religious affinities in the geography of Islam and Muslims guide to religious coexistence. The second phase statement of the revolution is the most innovative manifestation of the institutional approximation strategy that Ayatollah Khamenei, emphasising trans-ethnic, trans-religious and transnational themes, has presented his institutionalist reading as a "Comprehensive Approximation" using previous historical experiences.

Modern Man, engaging the predicament of “identity” and “self”, seeks “love” as a redeeming power to reach affirmation of life and reconciliation. To discuss the issue, the concept of “becoming” as an innate motion and transformation in the process of love has been scrutinized from Gilles Deleuze and Molla Sadra Shirazi”s perspective. The concept of “becoming” in Deleuze corresponds with Molla Sadra”s “substantial motion” in the notion of “love”, both carrying out the phenomenon of perception and transformation. The concept of “love” in Deleuze”s theory appears as a rhizomatic experience of “expression of the other” and different possibilities with no message and centrality, just to reach a kind of individual and unique “affect”, and this singular affect is sufficient to generate transformation. Sadra, on the other hand, presents love as the seed corn of all being, leading to a hierarchical motion through “systematic ambiguity of existence” towards a kind of cosmic unity and reconciliation. The theories of Deleuzian “becoming in love” and Sadraian “substantial motion and love” have been applied to scrutinize the practicality and confrontation of the notions in the case of redeeming modern man from nihilism, sense of alienation, distress, and bewilderment.