Prominent thinkers can be found in the last century who have suffered many troubles and hardships to achieve the cause of creating Ummah Wahida and Islamic civilization. The main question of this study is what are the pillars of the formation of Ummah Wahida from Imam Khomeini and Supreme leader's viewpoint as two leaders of the greatest and the most important revolution which carries the word "Islamic" in its title? To answer this question Imam Khomeini and supreme leader's works have been referred to and their thoughts have been investigated based on the theoretic framework formed out of Imam Khomeini's works. Religion, intellectuality, knowledge and ethics according to Imam and supreme leader's viewpoints are the four pillars to create Ummah Wahida and Islamic civilization.

This paper is to investigate the structure of the United Ummah, including its objectives and characteristics based on a teleological approach in a unified systematic perspective. This is done through a descriptive and analytical method and by using Qur’anic verses. To this end, this paper employs the systematic ideology and looks into the United Ummah in the light of this approach. Hence the goals of organizing the United Ummah receive special attention in the selection of structural features. The existence of systematic ideology in Islam and its universal teachings lead to the highest goals and ensure the health and dynamism of Islamic United Ummah. According to the Quran promise, the final formation of the structure of the unified Ummah in its path is proximity to Allah which is the foundation of an honorable life in this world and the hereafter in all the times.

The establishment of a unified global government is among the lofty objectives of the Sharia and represents the supreme purpose behind the legislation of Islamic laws. “Government,” as the most significant political institution of humankind, rests upon two fundamental pillars: one reflecting its form and structure, and the other signifying its essence and content. Each of these pillars consists of several components. In discussions on the form and structure of government, scholars and thinkers of Islamic jurisprudence and political thought have identified various components necessary for the establishment of a governing system, among which is the element of the “United Ummah.” This study seeks to answer the question: What elements must be realized among Muslims and within the Islamic community for the concept of the “United Ummah” to be fully actualized? Adopting a descriptive–analytical approach and relying on library sources and relevant software tools, this research identifies and analyzes the essential and influential elements required for realizing this concept as one of the fundamental components in establishing the global Islamic government. The findings indicate that, based on the sources of Islamic jurisprudence (Qur’anic verses, hadiths) and relevant jurisprudential principles—such as the principles of “cooperation in good deeds” and “preservation of order”—three main characteristics are essential for realizing the concept of the “United Ummah.” These three elements must coexist within a Muslim society for it to truly embody the notion of a united ummah: (1) maintaining moderation and balance, (2) nurturing a spirit of service and altruism, and (3) avoiding division in religious matters and adhering to the Islamic ruler.

The main inquiry of this article is what interactions are there between Islamic awakening and the formation of an Islamic ummah. Therefore applying descriptive analysis of documents and offering evidences from Quran and traditions as well as opinions of scholars and reformers such as Imam Khomeini, it has been tried to prove this assumption that there is strategic interactions between Islamic awakening and unity of Islamic ummah and they are main component for each other to be implemented. The author believes that one of the main instances of Islamic awakening is observing the aspiration of Muslim unity and an Islamic ummah; one of the Islamic ways to pave the ground for Muslim unity and formation of an Islamic ummah is to increase Muslims awareness and alertness toward Islamic aspirations, objectives and duties. The key to Muslims’ unity lies in the implementation of Islam and people’s and rulers’ real faith in this religion so that away from any dispersive factor the way toward unity and consolidation of ummah can be paved in the light of monotheism. However one of the threats of Islamic awakening is the extremist wahhabis’ dispersive behavior. Fighting this current is the first strategic measure to implement the aspiration of a united Islamic ummah.

The verses of the Qur'an emphasize the fact that the people were a single Ummah (Baqarah / 1) or if God would always place them on a single Ummah (Ma'adah / 2, Yunus / 1, Hood / 1, Nahal). / 1, salinity / 1 and frost / 1). Commentators in the past have tried to express the meaning of a united nation by presenting different interpretations. Almost overwhelmingly, commentators have interpreted the meaning of a united nation in these verses and verse 1 of Surah Hood in the sense of a pagan religion having the right religion. Some commentators have interpreted each verse differently and believe that these verses have no common meaning. On the other hand, the interpretation given by the commentators is also inconsistent with the narrations of the infallible and some of the Companions. This article seeks to provide a different and unified interpretation of these verses, especially the verse 5 of the Surah Hood, to apply the concept of unity to all the verses. The result is that the unity of the Ummah in this verse and all these verses, in the opinion of the commentators, means that Nation would be on the wrong side and not on the right and the faith.

With the high rise of immigration in the world, Diaspora or presence of the immigrants’ communities in the countries of the first world has attracted significant attention from different scholars. The theoreticians of diaspora have considered several characteristics in defining diasporan communities the most important of which is the relationship to the homeland. With regards to such a relationship scholars have always focused on dependency upon the homeland and the desire to return to it. Avtar Brah putting forth the idea of “homing desire” argues that many people and diasporan communities have more an internal desire for “home” as a place of security and safety rather than a return to homeland. In this paper Brah’s views accompanied with the concept of Islamic Ummah are used to analyze Minaret by Leila Aboulela. It is argued that in Minaret a new path is suggested for the immigrant which is based on reliance on religion.

Cosmopolitanism is an idea according to which human beings, regardless of racial, national, religious, cultural, etc. are all citizens of a single community. On the other hand, the concept of the Islamic United Ummah also refers to the unity of human beings but is based on ideological and Islamic unity between them. From this point of view, perhaps the idea can be interpreted as a kind of Islamic cosmopolitanism. The main questions of this research are “, Which of the mentioned ideas has influenced the constitution and the practical procedure of the Islamic Republic of Iran? ”,and “, To what extent does the ideal view of the ruling Islamic system on the issue of unity among Muslims and the establishment of a single world government, comply with international law standards? ”,The research findings, which are based on descriptive-analytical research methods and based on library and documentary studies, indicate that theoretically and practically, the Islamic Republic of Iran, while striving for the realization of a society based on the idea of a single nation and the establishment of a world Islamic government, has always considered itself committed to the principles accepted in international law, including the principle of non-interference. The importance of this research is enlightening the thoughts towards the adaptation of our country's approach to cosmopolitanism based on the united ummah with international law.

Unity, empathy, and abandonment of strife and division are among the most fundamental, progressive and lofty human teachings. The environment as the bed of human life is one of the factors that can affect the formation of this important and if it does not play its desired role, it can distance man from this goal. This study aims to achieve the physical components of the environment in order to facilitate empathy and unity among the people of society; First, he studied the concept of community in architecture and urban planning and then, while linking it with the concept of a single nation, and relying on the enabling nature of the environment, provided physical components for the formation of harmony and empathy between sections of society in the context of Islamic culture. The main question of this research, which has been done with descriptive-analytical method and qualitative approach, is how to help the physical components of the environment to create unity, empathy and harmony among people from the perspective of Islamic thought. With the findings of this study, which represents several physical characteristics for the artificial environment, it can be hoped that the environment will be a platform for the formation of unity among the ummah.

This article examines the relationship between the Islamic Ummah and the Wilāya-oriented society within the framework of the model of the global Islamic order. The desirable model of global order, derived from Islamic teachings, is the “Ummah-Imamate Order.” On the other hand, Islamic sources emphasize a pattern of social interactions among Muslims under the title of “Wilāya” (guardianship), which shapes the Wilāya-oriented society. The main question of this article concerns the nature of the social fabric of the Ummah-centered order, its layers, characteristics, and the relationships among them. The goal is to explain the social layers in the Ummah-Imamate model, analyze the factors shaping the social fabric, examine the depth of patterning in each layer, and the role of deeper layers in organizing more superficial ones, and how each layer forms distinct levels of behavioral, identitarian, existential patterning and social order. The central idea is that the Ummah-Imamate order is a social order composed of two intertwined layers-the society of Muslims and the Wilāya-oriented society-and is part of the monotheistic society. The Wilāya-oriented society constitutes the central core and focal axis of the Ummah, and without it, talk of the emergence of the Ummah will make no sense. By proposing the idea of a network order in contrast to a hierarchical order, this article envisions a role for the Wilāya-oriented society that transcends the deepest social layer of the Ummah-Imamate order. This role elevates the Wilāya-oriented society as the focal axis and central core of the order and illustrates its position in transforming discussions of power, legitimacy, and foundational concepts of political science within the Islamic Ummah order. The research method is analytical-deductive, and in citing Islamic sources, it employs valid and conventional methods of research in Islamic texts.The article is organized into two sections: the first section addresses the characteristics of the social layers, and the second section examines the position of the Wilāya-oriented society in transforming political concepts. In the first section, the monotheistic society is a space grounded in the shared belief in the centrality of justice and equity in social organization, which guarantees the rights of the entitled and values on the basis of the sacred. The Islamic society is formed within the monotheistic society and on the basis of explicating rights and values according to the Sharia and the Islamic methodology. This social fabric possesses a deeper essence than mere shared belief and creates an independent culture that is identity-forming. This stage of organization requires the determination of boundaries of self-sacrifice, the model of self and other, the model of friendship and enmity; in light of this, the Islamic society becomes capable of defining territorial and identitarian boundaries, strengthening solidarity against external forces, and preserving the independence and sovereignty of its domain. This capability provides the foundation for elevating the society-building of Muslims to believing Muslims and realizing the Wilāya-oriented society. Nevertheless, the society of Muslims is composed of a structure a portion of which lives in doubt and vacillation in thought, behavior, and faith. Therefore, realizing an order based on responsible collective inner commitment-which is the prerequisite for a network order-is difficult within it. Accordingly, it is organized on the basis of a hierarchical order and its requirements in realizing a system of obligation and obedience. The Wilāya-oriented society is the central point and deepest social layer of the Ummah, founded on profound heartfelt bonds with the sacred and constructed by saints (awliyāʾ) who are faithfully and committedly devoted to responsibility. They are capable, through their commitment and sincerity, of transforming the hierarchical order into a Wilāya-oriented network order. Through the three pillars of faith, affection, and commitment, they constitute the truth of the organizing social institutions in the Ummah-Imamate order-namely, enjoining good and forbidding evil, associating oneself with God’s friends (tawallī) and dissociating oneself from God’s enemies (tabarrī), and social guardianship (wilāya). In the second section, the role of the Wilāya-oriented society as the focal core of the Ummah-centered order is examined. The article distinguishes between hierarchical order (based on power and coercion) and network order (based on cooperation and empathy), and by delineating the Wilāya-oriented order as a network order, it addresses the transformation of foundational political concepts in light of this redefinition. In the transformation of political obedience and obligation, it examines amorous order in contrast to servile order; and in the transformation of calculative logic, it deals with the behavioral model based on self-sacrifice and acceptance of truth. In governance, the Imam, through the path of hijra (migration), baʿtha (prophetic mission), jihad, and shahāda (martyrdom), becomes the exemplar of the Ummah’s virtues and organizes the Um mobilization within the framework of mutual rights between ruler and ruled. In politics, the organization of power is founded upon struggle to attain the transcendent and is built on justice, freedom, and spirituality. Wilāya is the synthesis of sovereignty and love, and stands apart from modern sovereignty (the monopoly of force). Ultimately, politics is centered on preserving justice, not on balancing power. In the conclusion, the Wilāya-oriented society—the semantic core of the Islamic order—is network-based and amorous, whereas the other layers are hierarchical. The society of Muslims defines boundaries, and the monotheistic society resists tyranny (ṭāghūt). In the ideal model, power relations are organized according to the logic of Wilāya, and Wilāya-oriented actors are the pioneering social agents. This layering shapes the dynamics of international relations in the Islamic world.

The structure of global system is, in fact, based upon an cruel dominance, namely oppressor`s domination over the oppressed. Those of cruel domination follow their own interests by pillaging national wealth and sources. Imam Khomeini, with an exact knowledge of domination system and presenting some strategies, awakened Islamic ummah against it. The paper, using analytical-descriptive method, has intended to answer the question: what strategies has Imam Khomeini proposed for Muslims to oppose those of cruel domination? As explained in the paper, he has taken four strategies including spiritual, political and social, economic and cultural, and defensive ones along with 11 indicators relying on which Islamic ummah may have a desirable and powerful life.