Specialized Seminar on the Impact of Islamic Unity on the Victory of the Islamic Republic of Iran

Organized by the Office of International Academic Cooperation at the International University of Islamic Denominations, a specialized seminar titled “The Impact of the Unity of the Islamic Ummah on the Victory of the Islamic Republic of Iran” was held on Saturday, 7 Tir 1404 [corresponding to June 28, 2025], with a keynote speech by Hujjat al-Islam Sayyid Hassan Nejati, seminary and university lecturer, and an active international missionary and director.

At the beginning of his address, Hujjat al-Islam Sayyid Hassan Nejati discussed the significance of unity, emphasizing that the unity of the Ummah and mutual solidarity is one of the greatest blessings granted by God to humankind. In addition to its valuable human outcomes, it is one of the fundamental objectives emphasized by divine religions. Unity and cooperation are intrinsic, rational, religious, political, and social necessities, and form one of the essential pillars in building human society and civilization. Man has no alternative in this regard, for unity is not only necessary for the continuation of social life, but it is also a prerequisite for achieving an elevated and desirable form of life. This great divine gift has been a sublime goal for all prophets and messengers, as well as the Imams of Islam and all reformist figures throughout human history. Indeed, unity and solidarity serve as the foundational basis for construction, development, and progress in cultural, political, and economic activities, as well as every successful and distinctive step in various aspects of life.

He added that the Qur'an emphasizes the importance of this concept, and God commands His servants to hold fast together to the rope of God and not be divided:﴿وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا﴾ (Āl ʿImrān: 103). Division and disunity are among the most significant causes of societal weakness, decline, and defeat—an idea confirmed both through historical observation and modern theoretical analyses. In the contemporary era, the Islamic world has witnessed numerous divisions and conflicts stemming from foreign conspiracies and internal factors, which have weakened its ranks and undermined its unity. These disputes pose a real threat to the security of the Islamic Ummah and its societies, making unity an essential foundation for facing the challenges and conflicts it confronts.

Hujjat al-Islam Nejati categorized the levels of unity in the Qur'an into four tiers:

1. Unity at the Human or Global Level:The Qur'an emphasizes that all human beings are equal in creation and that no group is inherently superior to another due to their nature or origin. Arabs and non-Arabs, whites and blacks, all are creatures of God and must be viewed as equal in dignity and value before the truth, which serves as the true measure of right and righteousness. Even if external characteristics differ among people, human unity is inherently natural, for human nature tends toward society and affinity. As stated in the Qur'an:

 ﴿يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ﴾  (Al-Ḥujurāt: 13).

2. Unity Among Followers of Divine Religions – Unity of Faith:This level is manifested in the alliance of believers based on Tawḥīd (monotheism), collaboration in worshiping God, following the true path, and avoiding shirk (polytheism). The Qur'an calls the People of the Book to a common word centered on Tawḥīd:

 ﴿قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَىٰ كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا...﴾  (Āl ʿImrān: 85). If all the prophets were to gather at one time, there would be no significant differences among them; even now, their core beliefs would remain in harmony.

3. Unity within Dār al-Islām – Unity of the Islamic Ummah:This level of unity is based on faith in God and Tawḥīd, and is reflected in peaceful coexistence and cooperation among Muslims. The Qur'an clearly states that the Ummah is obliged to be a single community:

﴿إِنَّ هَذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاعْبُدُونِ﴾  (Al-Anbiyā’: 92). This level is often referred to as Islamic brotherhood, which encompasses love, cooperation, and mutual feeling—beyond mere religious adherence, it represents one of the highest and most noble forms of unity.

4. Fourth: National Unity or the Unity of the PeopleThis form of unity is based on national foundations such as shared culture, language, ethnicity, and history, or on broader ethnic principles. It often centers on the common interests of the state and its people.

The speaker went on to elaborate on the nature of unity according to the Ummah theory, as follows:

Iʿtiṣām bi-ḥabl Allāh (Clinging to the Rope of God): Not all forms of association and gathering are inherently desirable. What is truly desired is holding fast to the rope of God (ḥabl Allāh). Any gathering that does not contradict this principle may be considered acceptable and beneficial.

Public Interest of the Islamic Ummah: This is one of the foundational pillars of Islamic unity. Sometimes it is referred to as the welfare (ṣalāḥ) of the Ummah or the interests of the community. In such cases, it is recommended to overlook minor disagreements when the general welfare of the Muslim society requires it. For the sake of communal benefit, individual or factional desires may be set aside.

Interests of Islam and the Sacred Sharīʿah: Another key feature of unity in Islam is safeguarding the interests of Islam and the noble Sharīʿah, which includes preserving the religion, its laws and rulings, and all that is associated with it. Muslim unity must serve the purpose of upholding Islam; a form of unity that does not protect Islamic principles or laws cannot be regarded as genuine unity. The ultimate goal is to preserve Islam, and unity is a means to achieve that goal.

Unity in Word and Creed (Tawḥīd al-Kalimah wa al-ʿAqīdah): The essence of unity is manifested through Tawḥīd—the oneness of creed, of word, and of shared belief. The Ummah must gather around a single message, a unified vision, common beliefs, and a shared worldview to which all are committed. Such unity becomes a driving force for growth, progress, and the perfection of society, contributing to the realization of the ideal city (al-Madīnah al-Fāḍilah) and the desired form of governance.

Unity of Belief Leads to Unity of Action:From an Islamic viewpoint, belief is the foundation of action. Without belief, action lacks meaning. Every human action begins with intention (niyyah), and intention rooted in knowledge and a comprehensive worldview gives action its substance and purpose. Therefore, guided by religion, we begin from a unified worldview and proceed toward unified action. Unity in word, belief, and perspective ultimately leads to unity in practice.

Divine Support for the Collective (al-Imdād al-Ghaybī maʿa al-Jamāʿah): The concept of “Yadullāh maʿa al-jamāʿah” is inspired by the sayings of the Imams and emphasizes that divine laws and cosmic principles support the notion of solidarity and cooperation among members of society. In such unity, the individual is absorbed into the community; the self becomes collective, and everyone works toward common goals and paths. Divine law operates in a way that channels benefit to the group, even through individuals. It affirms that division and fragmentation lead only to failure. Thus, the power of God (Yadullāh) is linked to the community to show that divine strength is manifested through unity.

Unity as a Divine and Legal Duty:Upholding unity and solidarity is a religious obligation. This responsibility takes on the character of wujūb (obligation) especially when the interests of the Ummah and the society are at risk. In such circumstances, unity becomes a duty incumbent upon all.

Islamic Brotherhood (Unity Based on Fraternity): According to the Qur'anic perspective, relationships among believers are described as fraternal:﴿إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ﴾  (Al-Ḥujurāt: 10). Based on this principle of brotherhood, the Prophet (ﷺ) said: "Indeed, Allah, the Almighty and Majestic, has made for you brothers and a homeland in which you find security."Furthermore, upon his arrival in Madinah, the Prophet (ﷺ) established bonds of brotherhood between the Muhājirūn and the Anṣār, as narrated in the Sīrah of Ibn Hishām, where he said to them: "Establish bonds of brotherhood in God, two by two."

At the conclusion of the session, Hujjat al-Islam Najabati responded to a number of doubts regarding the perceived marginalization of the Ummah in recent domestic developments and the alleged decline in its significance. His key responses were as follows:

• The concept of the Ummah is not in contradiction with ethnicity or nationalism.Ethnicity operates within the framework of internal geography; the theory of the Ummah corresponds to the geography of the Islamic world; the focus on God relates to the geography of religions; and the human being is central to the geography of the world.

"قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَىٰ كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللَّهِ ۚ فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ"

• Iran’s regional and international standing is largely rooted in its influence within the Islamic Ummah.The greater Iran’s impact on the Ummah, the greater its power on the global stage.
• Considering the current global order and the fact that many key Islamic governments are under the control of major world powers,the Islamic Republic has placed genuine and primary emphasis on the Ummah—particularly on the peoples of the Islamic countries. Over the long term, this orientation can be transformed into practical governing capabilities.
• During the twelve-day war, the Islamic Republic, in its role as leader of the resistance front and the Ummah, did not call upon the resources of the wider Ummah.In this conflict—especially in light of the enemy’s threat to exploit internal and ethnic divisions—greater focus was placed on national unity rather than on foreign assistance, particularly when such assistance might be delayed due to religious considerations. It would be more accurate to say that the Ummah has not yet reached full readiness to mobilize its latent capabilities.
• The theory of the Ummah is a strategic doctrine.A strategy cannot be defined, critiqued, or analyzed based on temporary or minor events. The theory of the Ummah is among the most significant long-term strategies—not merely a short-term or tactical position.
• The enemy dared to attack the homeland only when it sensed instability and a perceived decline in Iran’s regional influence—largely due to developments over the past two years.For years, we had been benefiting from a security umbrella of which the Ummah theory formed a vital component.
• Iran's adversaries fear Islamic Iran more than they fear a purely ethnic Persian Iran.
• Utilizing the potential of Persian-speaking countries in certain regions also reflects a form of Ummah-based strategy—albeit a non-religious one.
• Western nations, while retaining their national identities, define themselves as part of a unified collectivethrough political, economic, military, and even religious unions. They wage wars—often unjustly—in defense of shared interests.
• What is categorically rejected is unjustified partisanship and blind fanaticism—ḥamiyyah jāhiliyyah.
• Globalization itself can be interpreted as a form of belonging to a modern Ummah.
• Despite the strong emphasis on nationalism and ancient Persian identity, even the Shah of Iran recognized the need to appeal to religion and the Islamic Ummahin order to repair his standing among local audiences, the people, and the wider Muslim world. How, then, can we ignore the Ummah today, when our entire system is founded on the pillars of Islam?
• Nationalism may serve as a domestic political or social objective,and it may offer limited benefits beyond national borders. But there is no doubt that the Ummah theory—due to Iran’s diverse demographic structure—is as important and effective internally as it is externally.