Islamic Unity

From the 12th to the 17th of Rabiʿ al-Awwal, the Islamic Unity Week is observed in a number of Muslim-majority countries and Muslim communities. The idea was proposed and developed by Islamic scholars and thinkers as a means of transforming the difference in the reported dates of the birth of the Prophet Muhammad—not into a cause of division, but into an opportunity to strengthen brotherhood and mutual respect among Muslims.

In the Sunni tradition, the 12th of Rabiʿ al-Awwal is widely recognized as the date of the Prophet Muhammad’s birth, whereas in the Shiʿi tradition, the 17th of Rabiʿ al-Awwal is traditionally regarded as the date of his birth.

First and foremost, it is important to understand that Islamic unity is not merely a modern political idea. Its foundation is found in the Qur’an itself: “Hold fast, all together, to the rope of Allah, and do not be divided.” (Qur’an, 3:103)

This is not simply a call to avoid conflict. The Qur’an calls upon Muslims to hold firmly to the common foundation that unites them. The same verse continues: “And remember Allah’s blessing upon you: when you were enemies, He reconciled your hearts, and by His grace you became brothers.” (Qur’an, 3:103)

Thus, brotherhood is not merely a social agreement between individuals. The Qur’an presents it as a blessing from Allah. Elsewhere, Allah says: “Indeed, this community of yours is one community, and I am your Lord. So worship Me.” (Qur’an, 21:92)

And in another surah, it is stated: “Indeed, this community of yours is one community, and I am your Lord. So be mindful of Me.” (Qur’an, 23:52) Thus, the Qur’an speaks of the Islamic community as one ummah.

This commonality is founded above all upon monotheism, prophethood, the Qur’an, worship of Allah, and a shared religious mission.

However, an important clarification must be made here. Islamic unity does not mean that there should be no differences whatsoever among Muslims.

Throughout Islamic history, there have been different schools of fiqh, kalam, and hadith studies, as well as different approaches to the interpretation of particular historical events. Such differences may continue to exist and to be studied.

Yet there is an enormous difference between difference and hostility. Scholarly disagreement can exist without insult. Theological disagreement can exist without hatred. Differences in matters of fiqh can exist without destroying bonds of brotherhood.

Therefore, we should understand wahdat—Islamic unity—not as the elimination of differences, but as the unity of the Islamic ummah while preserving scholarly and madhhab diversity.

A Shiʿi is not required to cease being Shiʿi. A Sunni is not required to cease being Sunni. Yet neither should turn his or her madhhab affiliation into a basis for hatred toward another Muslim. It is precisely here that the boundary lies between scholarly disagreement and religious hostility.

The Qur’an not only calls upon Muslims not to divide among themselves; it also establishes the principle of cooperation: “Help one another in righteousness and piety, but do not help one another in sin and hostility.” (Qur’an, 5:2) This verse demonstrates that Muslims can cooperate in matters that constitute a common good.

Assistance to those in need, education, charitable work, the protection of the family, the upbringing of younger generations, the fight against poverty, and other socially beneficial endeavors can all become areas of cooperation.

At the same time, cooperation does not require abandoning one’s own religious identity. We can preserve our convictions while working together for the common good.

Islamic unity cannot be built solely through political agreements. It begins with akhlaq—the moral character of the individual: “The believers are but brothers, so reconcile between your brothers and be mindful of Allah, so that you may be shown mercy.” (Qur’an, 49:10)

Notice that the Qur’an does not merely state that believers are brothers. It assigns us a practical responsibility: “So reconcile between your brothers.”

In other words, a Muslim should not merely refrain from hostility personally; he or she should also strive to reconcile people with one another. Therefore, unity begins with simple things: with a person’s words, with the way one treats others, with the ability to respect another person’s opinion, with refraining from insults, with refusing to spread hostility, and with the ability to distinguish scholarly debate from personal hatred.

If we genuinely wish to speak about Islamic unity, we must understand it not merely as a beautiful slogan. Unity must have practical substance. First, it means mutual respect among Muslims regardless of their madhhab. Second, it means refraining from insulting sacred figures and symbols revered by other Muslims. Third, it means developing scholarly dialogue among representatives of different Islamic schools. Fourth, it means turning jointly to the Qur’an and the legacy of the Prophet Muhammad. Fifth, it means cooperation on social issues: assisting the poor and those in need, promoting education, supporting charitable initiatives, protecting the family, and strengthening society. Sixth, it means opposing takfir—the unfounded declaration that another Muslim is an unbeliever. Seventh, it means mutual solidarity in the face of the common challenges confronting the Muslim world. And, finally, eighth, it means preserving one’s own madhhab heritage without turning differences into hatred.

At times, one may hear the following question: “If we speak of unity, does this mean that the differences between Shiʿis and Sunnis should disappear?”

Islamic unity does not require the destruction of the historical and scholarly heritage of different schools. The Shiʿi tradition possesses its own theology, its own fiqh, its own hadith tradition, and its own intellectual heritage. The Sunni schools likewise possess a rich theological and legal heritage. Preserving one’s own identity is natural. The problem begins when a person turns that identity into a basis for humiliating another. Therefore, an important principle may be formulated as follows: Unity does not mean abandoning identity. Unity means abandoning hostility.

The Prophet Muhammad came with a call to tawhid, the worship of Allah, justice, mercy, and moral excellence. He established a community united by common faith and shared responsibility.

Therefore, Islamic Unity Week should remind us not only of the date of the Prophet’s birth, but also of the purpose of his prophetic mission. If we love the Prophet, we should strive to uphold the values he taught. Among these values are brotherhood, justice, mercy, and respect.

Islamic Unity Week is not merely a few days on the calendar. It is an opportunity to reflect upon what unites us and what has the potential to divide us.

The difference between the 12th and the 17th of Rabiʿ al-Awwal demonstrates that Islamic history contains different historical reports concerning the date of the Prophet Muhammad’s birth.

Yet the choice before us always remains. We can turn difference into a cause of conflict. Or we can turn it into an opportunity for mutual respect. The latter path is the one that accords with the spirit of Islamic brotherhood.

We may differ in matters of fiqh. We may belong to different theological schools. We may hold different assessments of particular historical events. But none of this should deprive us of the ability to recognize one another as Muslims and brothers.

Therefore, the central meaning of Islamic Unity Week can be expressed very simply:  Unity is not the absence of differences. Unity is the absence of hostility in the presence of differences. And there is one more principle we must remember: We do not have to be identical in order to be united.

Namig Babakhanov

Baku — 2026