After the victory of the Islamic Revolution in Iran, the late founder of the Islamic Republic, Imam Khomeini, came up with the idea of the Islamic Unity Week as a means to strengthen solidarity between different schools of thought within Islam. The week, which runs from the 12th to the 17th of Rabiʿ al-Awwal, symbolically encompasses both Sunni and Shia commemorations of the Prophet Muhammad’s (peace be upon him and his family) birth. Its purpose is to highlight the bonds that unite Muslims despite differences in historical interpretation and jurisprudence.
At the heart of Islamic Unity Week lies the Qur’anic call for brotherhood, solidarity, and collective strength. Unity is not a peripheral recommendation; it is a divine command. By revisiting Qur’anic teachings and drawing from both Sunni and Shia sources, Muslims can better understand the spiritual, social, and political imperative of coming together.
The objective of this article is to explore the Qur’anic foundations of unity by drawing on Sunni and Shia exegetical sources, while reflecting on their relevance to Islamic Unity Week. It aims to show how shared principles of brotherhood and solidarity can inspire practical steps toward overcoming division in today’s Muslim world. In conclusion, the article argues that unity is not merely a symbolic slogan but a Qur’anic obligation and a Prophetic legacy. By revisiting the Qur’an and the Prophet’s example, Muslims can transform Islamic Unity Week into more than an annual observance; it can become a living commitment to fraternity, justice, and strength in the Ummah.
Qur’anic Foundations of Unity
The Qur’an repeatedly stresses that Muslims form a single community bound by faith. In Sūrat Āl ʿImrān, God commands:
وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا
Hold fast, all together, to Allah’s cord, and do not be divided [into sects]. (Qur’an 3:103)
In the opinion of Allamah Ṭabāṭabāī, the ‘cord of Allah’ unto which we are enjoined to hold unto may the glorious Qur’an alone or both the Qur’an and the Holy Prophet (peace be upon him and his household): “It shows that the cord of Allah is the Book revealed by Allah; it is the cord that joins the creature to his Lord that connects the heavens to the earth. You may also say that the Divine Cord is the Qur’an and the Prophet because the end result of all is the same[1].”
According to Ayatollah Makārim Shīrāzī, the clause ‘cord of Allah’ might be interpreted to mean ‘Islam’, ‘Qur’an’ or ‘any means or medium through which one may connect himself or communicate with God’: “Here all Muslims are invited to unite and divide not, through holding fast to Islam and Qur’an, which is called the rope of Allah. …As to the meaning and purpose of the rope of Allah, different views of the commentators lead to a single meaning of that, which is any means or medium through which one may connect himself or communicate with God; whether it be the Qur’an, Islam, the Prophet, or his near kins and household[2].”
Another verse states:
إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ
The faithful are indeed brothers. Therefore, make peace between your brothers (Qur’an 49:10)
According to Alūsī, in his Tafsir, Rūh al-Ma’ānī, this verse highlights that faith is the foundation of brotherhood, transcending lineage or ethnicity: “And the designation of believers as “brothers” is an instance of emphatic metaphor (Tashbīh Balīgh), for they are likened to brothers inasmuch as they are attributed to a single origin—faith, which grants eternal life[3]“.
Qara’ati in his Tafsir Nūr stresses that reconciliation between Muslims is an obligation, not an option, showing that unity is inseparable from the practice of faith: “In this verse and the preceding one, the command ‘aṣliḥū” (make peace) is repeated three times, which signifies Islam’s emphasis on establishing peace and harmony among members of society.[4]“
During Islamic Unity Week, such verses remind us that the Qur’an’s vision of community is one of fraternity rooted in divine allegiance, where disunity is a form of ingratitude.
Prophetic Model of Unity
The life of the Prophet Muhammad (peace be upon him and his family) exemplifies the Qur’anic mandate of unity. His mission in Mecca and Medina sought to transcend tribal rivalries, social divisions, and historical feuds. One of the clearest demonstrations was the Constitution of Medina, a charter that united Muslims, Jews, and other communities under a pact of coexistence and mutual responsibility[5]. The rise of Islam as the leading faith and the consolidation of a cohesive Muslim community ushered in significant social and political changes.
In addition, it is noted that the Prophet’s reconciliation between Aws and Khazraj—two rival tribes of Medina—is a direct application of divine instruction. Making pacts of brotherhood between the Emigrants and the Helpers was one of the early activities of the Holy Prophet on his arrival in Medina, to strengthen the solidarity between the believers, as a fractured community cannot carry the message of Islam.
The Prophet’s farewell sermon also resonates deeply with the ethos of Islamic Unity Week. He declared: “O people, your Lord is One, and your father is one: all of you are from Adam, and Adam was from the ground. The noblest of you in Allah’s sight is the most godfearing[6].” This foundational principle of equality and fraternity remains central to Islamic unity. Without any doubt, this what the Islamic Unity Week wants to promote.
Causes of Division in the Muslim Ummah
Despite the Qur’anic call and Prophetic practice, history records moments of division and discord. Sectarian disputes, political conflicts, and foreign interventions have often fragmented Muslim societies. The Qur’an, however, issues stern warnings:
وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِن بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ
Do not be like those who became divided [into sects] and differed after manifest signs had come to them. (Qur’an 3:105)
In the interpretation of the verse, it is said that this verse refers to earlier religious communities that failed to preserve their unity, serving as a cautionary tale for Muslims. It is indeed a divine warning against letting worldly interests and leadership disputes erode spiritual cohesion.
In this regard, Qara’ati in his Tafsir Nūr says: “The root of disagreements is not always ignorance; desires can also be a source of discord. Division and disunity not only shatter your strength in this world but also subject you to the torment of Hell in the Hereafter.[7]“
In the modern era, divisions are amplified by nationalism, geopolitics, and ideological rigidity. Islamic Unity Week provides a timely reminder to distinguish between legitimate differences of opinion and destructive discord. Diversity in jurisprudence and interpretation is a mercy, but enmity born of such differences contradicts the Qur’anic ethos.
Reflections for Islamic Unity Week
Islamic Unity Week is not merely a symbolic observance but an opportunity to draw spiritual and practical lessons from the Qur’an. One key reflection is the Qur’an’s emphasis on dialogue and mutual respect:
وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ
Cooperate in piety and Godwariness, but do not cooperate in sin and aggression (Qur’an 5:2)
Both Sunni and Shia scholars stress the need for cooperation based on justice and in obedience to God. By reflecting on various Qur’anic verses during Islamic Unity Week, Muslims are encouraged to:
- Respect theological diversity while upholding shared fundamentals.
- Promote inter-school dialogue rather than polemics.
- Focus on common challenges facing the Ummah—such as poverty, injustice, and Islamophobia—rather than internal rivalries.
Practical Steps Towards Unity Today
The Qur’an not only offers ideals; it inspires action. To translate the spirit of Islamic Unity Week into lived reality, Muslims can adopt practical measures:
- Promote Qur’an-Centered Education: During Islamic Unity Week, educational programs that highlight Qur’anic calls for unity and expose learners to both Sunni and Shia ideology and practices can reduce ignorance-driven prejudice.
- Encourage Intra-School Faith Dialogues: In the contemporary era, one of the necessities of Muslim societies is the issue of dialogue between adherents of various Muslim denominations, particularly among the scholars and religious leaders. This provides the ground for social interaction and communication, and provides a lot in the development of the society in different social, political, economic, and cultural dimensions, and it is also effective in reducing their differences. In view of this, during the annual Islamic Unity Week, conferences, scholarly exchanges, and joint community projects can foster mutual understanding and trust.
- Emphasize Shared Causes: Addressing humanitarian crises, defending Muslim minorities, and advocating for justice, particularly during Islamic Unity Week, are areas where unity naturally strengthens the collective voice.
- Spiritual Renewal: Beyond political and social dimensions, unity must begin at the spiritual level, particularly during Islamic Unity Week. Holding fast to the “cord of Allah” requires sincerity, humility, and prioritizing divine pleasure over factional pride.
When Muslims actualize these steps, Islamic Unity Week becomes more than a commemorative event; it transforms into a springboard for long-term solidarity.
Conclusion
Islamic unity is one of the most important issues and necessities of the Islamic Ummah in the present era. Today, Muslims worldwide are in dire need of unity more than ever. In the Qur’an, the issue of unity among Muslims has been seriously emphasized, while their division has been strongly condemned. From verses commanding believers to hold fast to the “cord of Allah”, to the Prophetic model of brotherhood, the message is clear: unity is the lifeblood of the Ummah. Both Sunni and Shia scholars affirm that disunity contradicts divine guidance and undermines the collective mission of Muslims.
In our fractured world, Islamic Unity Week serves as both a reminder and a call to action. It urges Muslims to transcend historical wounds and political manipulations, to embrace the Qur’anic vision of fraternity, and to commit to practical steps that build solidarity.
By reflecting on the Qur’an, learning from the Prophet’s example, and engaging sincerely with one another, the Ummah can honor the spirit of Islamic Unity Week—not only during this commemorative week but throughout the year. Unity is not a slogan; it is a Qur’anic duty, a Prophetic legacy, and a pressing necessity for the strength and dignity of the Muslim community.
Footnotes:
[1] . Ṭabāṭabāī, Muḥammad Ḥusayn (1986). Al-Mīzān: An Exegesis of the Qur’ān, vol. 6, pp. 280-281.
[2] . Makārim Shīrāzī, Nāṣir et al (n.d). Commentary Nimuneh, vol. 1, pp. 394-395.
[3] . Alūsī, Maḥmūd ibn ‘Abdullah. (1994). Rūh al-Ma’ānī fī Tafsīri-l-Qur’āni-l-‘Aẓīm, vol. 13, p. 303.
[4] . Qara’ati, Mohsen. (2009). Tafsir-e Nūr, vol. 9, p. 180.
[5] . Mubarakpuri, Safiur Rahman (2004). The History of Madinah Munawwarah, p. 60.
[6] . Al-Jāḥiẓ (1998). al-Bayān wa-al-Tabyīn, pp. 31–33.
[7] . Qara’ati, Mohsen. (2009). Tafsir-e Nūr, vol. 1, p. 579.
References:
Holy Quran (with the English translation: Qara’i, Ali Quli. (2005). The Qur’an: With a Phrase-by-Phrase English Translation (2nd ed.) London: Islamic College for Advanced Studies (ICAS) Press.
Al-Jāḥiẓ (1998). al-Bayān wa-al-Tabyīn (7th ed). Annotator: ‘Abd as-Salām Muḥammad Hārūn. Cairo: Maktabah al-Khānjī.
Alūsī, Maḥmūd ibn ‘Abdullah. (1994). Rūh al-Ma’ānī fī Tafsīri-l-Qur’āni-l-‘Aẓīm wa Sab’u-l-Mathānī (first edition). Editor: `Abd al-Bari `Atiyyah, Ali. Beirut: Dar al-Kutub al-‘Ilmiyyah, Manshourat Muhammad Ali Baydoun.
Makārim Shīrāzī, Nāṣir et al (n.d). Commentary Nimuneh (first edition). Translator: Mansour Amini Baghbadarani. Qom: Imam Ali ibn Abi Talib (a.s) School.
Mubarakpuri, Safiur Rahman (2004). The History of Madinah Munawwarah. Riyadh: Darussalam Publishers
Qara’ati, Mohsen. (2009). Tafsir-e Nūr (1st ed.). Tehran: Cultural Center for Teachings of the Qur’an.
Ṭabāṭabāī, Muḥammad Ḥusayn (1986). Al-Mīzān: An Exegesis of the Qur’ān (first edition). Translator: Sayyid Saeed Akhtar Rizvi. Tehran: World Organization For Islamic Services (WOFIS).
