In today's world, while forced military pacts, economic and political unions are established among societies, countries and sometimes continents around the axes of superstition and worldly interests, Muslims have the most reasons, evidences and opportunities to establish unity among themselves in every respect. While imperialist powers are forming unions to maintain their domination and exploitation over other nations, what could be more natural than for Muslims to unite among themselves for the worldly and ethereal bliss and happiness of all mankind?

It is not possible to have a tawhidi thought, to worship one God, to believe that the divine will encompasses and comprehends everything in the world of existence, and yet in practice to be alienated from and indifferent to the fate of the people created by Allah and the fate of other people. It is not possible to be a muwahhid (unifier) and be in the army of the companions of disunity (disintegrators).

The unity of Muslims belonging to various sects of Islam and not falling into disunity and disunity that may result in enmity is a matter that has been frequently emphasised in the words and deeds of Islamic elders, especially in the verses of the Holy Qur'an and the hadiths of the Messenger of Allah (s.a.w.).

In our time, Islamic thinkers and pioneering scholars insist on the necessity of 'Islamic Unity' and work in this direction. Some narrow-minded people and circles, on the other hand, perceive and inculcate the term 'Unity' as the unification of different beliefs, the gathering of people around a new belief by abandoning their own beliefs, in other words, the establishment of non-sectarianism or a new understanding of Islam above the sects, or joining a new sect. However, this understanding is not only contrary to the logic of Islam, but it is also not possible.

It is wrong to limit the concept of 'Islamic Unity', which has deep meanings in each of the political, economic, military, social and political fields, as eliminating different beliefs and understandings in the field of theology and fiqh sects, eliminating differences or establishing a new sect based on the axis of wahdat is wrong and has more harm than benefit. Islamic Unity, which is meant by the invitation and message of eliminating conflicts, enmities arising from ignorance and ignorance, acting together, and being in solidarity against the enemies of Islam and humanity, does not mean that people leave their own sects or join another sect. The real goal is that Muslims, no matter which sect and understanding they are in, should bring to the forefront common beliefs and values such as "tawhid", "prophethood", "Qur'an", "mead (belief in the Last Day)", "turning towards the same qibla" and the same acts of worship, and establish friendship, brotherhood and solidarity among them and tolerate each other in matters of disagreement.

The examination and resolution of the controversial issues, which are more related to the details, should be left to the expert scholars and researchers. For the sake of unity, no one can be asked not to conduct research in the fields of fiqh and theology, nor can anyone be told that he is doomed to adhere to the sect of his ancestors. In other words, scientific researches, opinions, inclinations and even the issue of communicating one's own opinion are not contrary to unity. What is contrary to unity is to turn differences of opinion into enmity, to call beliefs and behaviours that do not coincide with one's own opinion as disbelief, shirk and bid'ah and to attack them. This can only be called bigotry, blind fanaticism and ignorance, not spreading Islam.

It is clear and certain that Islamic Unity is a divine command. The necessity and importance of unity among Muslims has been emphasised in the hadiths of the Messenger of Allah (s.a.w.) and in the words of other Islamic elders, in addition to the verses that the believers and Muslims should avoid separation and enmity, that they are brothers and sisters, that they should be merciful to each other, that they should help each other and be in solidarity with each other.

Establishing and preserving the Islamic Unity is not only a political movement to consolidate the power and authority of Muslims. It is obligatory for Muslims to preserve unity and avoid disunity. This understanding stems from the belief in the unity of the Creator of the universe.

Islam wants Muslims to be brothers and to behave in a brotherly manner. It does not say that Sunnites or Shiites, or those belonging to another sect, are brothers within their own narrow framework. Islam "Believers are brothers..." says. In other words, whoever believes in the Holy Qur'an, the religion of Islam, and a single qibla, the Kaaba, is considered a believer and believers are brothers.

In addition to the Nakî orders and recommendations, the necessity of unity can also be concluded with reason and logic. Muslims will be able to improve their social life with unity and solidarity among themselves, they will use their energies for the development and progress of the society instead of dealing with each other, and they will be prepared and in solidarity against malicious and hostile attacks from outside.

As Muslims, we have no other choice but to be in unity and solidarity in line with the Qur'anic goals such as ending the political, military, cultural and economic domination of Western imperialism over Islamic countries that has been going on for several centuries, introducing the Muslim peoples, the oppressed and the whole humanity to the sublime values of Islam, re-establishing Islamic civilisation, making divine values dominant on earth, and ensuring peace and tranquility in societies.

For others, unity is tactical and temporary, but for Muslims, unity is permanent and strategic. Muslims do not look at unity only as temporary unity and solidarity to counter the dangers and threats of the dominant powers and to defend themselves. Unity is one of the fundamental and permanent commandments of Islam. The calls for 'Unity', which have been made prominently by Islamic scholars and thinkers since the late 19th and early 20th centuries, are now on the agenda as a fundamental Islamic strategy.