However, what is clear to all is that the unity in its first level has a form without having any content, and is a title that is not titled, and therefore such kind of unity can never be generating any force, nor having any indication of unification.
One of the meanings and divisions of unity is represented in dissolving the legislative differences and keeping the ideological ones, and this is an advanced meaning of unity, but is yet an elusive one. This comes because it contains the essence of difference and is directly stemming from a doctrinal variation. However, what is more difficult and better than this unity is the complete dissolving and real fusion found in all the contentious issues, both the legal and legislative ones. Moreover, it can be said that this is the uppermost level that could be reached by the unity, for the demise of ideological and legislature differences would remove one of the most important aspects of fragmentation in the core of the nation.
Nevertheless, it seems today that it is impossible to reach to the true unity as long as the Islamic nation is not yet united politically first and foremost, and thus it is no longer accepted - as the case was in the past - to overlook the issue of the political unity, or to consider it a minor issue. Also, we cannot consider under any circumstances that the deteriorating conditions experienced by the Islamic nation since years are caused by the ideological and legislature differences, because such differences were taking place in reality in the nation since the first age of Islam.
The occupation of Palestine, the establishment of a Jewish homeland on its land, the confiscation of Iraq and plundering its resources, and the civil wars taking place in the Arab countries nowadays, were not happening normally, but came within a scheme being planned for decades that took into accounts set of priorities. The most important priority was to maintain the fragmentation of the circumstances at the level of the Arab and Islamic countries, so as to keep the specificities and political affairs of each country that are not found in other countries. Thus, the vision has gone astray, the goal was lost, and the result was the loss of the nation.
Back to the route of the solution, we find that the Islamic nation has a set of slogans that contribute significantly to unifying the nation in the face of its arrogant enemies, and those slogans are mostly derived from the words of Imam Khomeini such as when he said: (Israel must be eradicated). He also said in another event: (Israel is as a gland cancer), (If every single Muslim poured on Israel a bucket of water the floods would wash it up), (We support fully the struggle of the Palestinian brothers and the population in southern Lebanon against the usurper “State” of Israel), and said as well: (Jerusalem belongs to the Muslims and must be returned to them).
Yes, the Islamic Revolution has had a set of points each of which could be placed in the segment of victory in favor of the project of the Islamic unity, and can be presented as follows:
First: the Islamic revolution was launched with weak potentials, and was lacking the power and potentials that were found by the enemy, though it was launched to stand in the face of this enemy. In fact, this is a radical point in the project of unity, since it was able to embody the emotions of the vulnerable people in the Islamic world as a whole, because the legitimate commissioning, if it was the original one, means that it is not limited to a certain person or side, but goes beyond all boundaries to reach all people, whatever their circumstances and potentials were.
Second: the Islamic revolution in Iran exceeded the boundaries of the earth and geography, and has carried since its inception the slogan of liberating Palestine, which is still one of its major objectives. This has another meaning, namely that the Iranian Shiite revolution, which mobilized its potentials for the liberation of the Sunni Palestine, has exceeded the sectarian framework as well. It has reached to a stage that made it become as if representing the Islamic nation in all its categories and doctrines, and this was reflected positively in the current relations of the revolution with the various Islamic groups.
Third: the Islamic Revolution achieved a huge collection of victories against the American and Zionist arrogance in the history of its struggle with them, yet the nation was missing such achievements in its late history when it was unable to win even once when the conflict was stemming from the non-authentic Islam. However, when that conflict was based on Islam and Quran, the revolution was able -with its developed aspects of moral strength, the concepts of bonding with God Almighty, and everything relating to Him in the course of events - to score victories. This merely shows that Islam, to which the people of the nation belongs and which its role has been disrupted by the Muslims in the leadership of the political and social life, is able to lead this life on the one hand, and to give morale that cannot be given by any other thing but only through an ephemeral physical force on the other hand.
Hence, it is unfair to consider the blessed Islamic revolution an Iranian revolution aiming at liberating a Persian piece of land, for it is an Islamic revolution that carried within it the spirit of Islam and the ambitious of the vulnerable people of the Islamic nation. The Islamic Revolution is credible enough since it portrayed, presented, and introduced the enemy to the Islamic nation as the spearhead of arrogance that must be fought and overwhelmed by us. However, we find in our Arab countries that many of those who claim to be advocates of Islam and holiness are still scrambling with their people and keeping the opportunity open in front of America and its skipper Israel.
