essay on importance of muslim unity

Importance of Muslim Unity English Essay for class 12

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Importance of MuslimUnity Essay with quotations

Importance of Muslim Unity essay for 2nd year class 12

English essay on Muslim Unity for 2nd year

1. The word "Muslim"

2. Importance of Unity

3. Unity and brotherhood in Islam

4. Unity is the need of hour

5. Suggestions

6. Conclusion

The Muslims should become united to protect "Haram", from the bank of Nile to the land of Kashgar - Allam Iqbal (RA)

Hold firmly to the rope of Allah and be not divided (into groups and sects).

The universality of Islam is not uniformity, it is unity with diversity - Tariq Ramadan

Rise above sectional interests and private ambitions. Pass from matter to spirit. Matter is diversity; spirit is light. life and unity - Allam Muhammad Iqbal (RA)

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The power of unity in islam: experiencing brotherhood and umma 5 min read.

In a world often divided, Islam offers a powerful vision of unity. This unity isn’t based on culture, nationality, or common interests. Instead, it’s rooted in faith itself. At the heart of this Islamic unity are two key concepts: brotherhood ( ukhuwah ) and umma. Brotherhood in Islam goes beyond mere friendship. It’s a spiritual bond that makes fellow Muslims feel like family, regardless of their background. This is not just an ideal, but you’ll see it in action every day in mosques, during Ramadan, and in times of need.

The concept of umma (one united global Muslim community) extends this brotherhood to a global scale, creating a worldwide community of believers. It is common to see Muslims from different countries addressing each other as ‘brother’ or ‘sister’ upon first meeting or offering help to fellow Muslims they’ve never met before. During the Hajj pilgrimage, millions gather in Mecca, standing shoulder to shoulder in prayer, CEOs next to farmers, students beside elders, all equal before God. This sense of unity, transcending social and economic barriers, is a powerful force in the lives of Muslims around the world. Many people who mingle with Muslims often witness this and find it to be an appealing aspect of Islam.

The Feeling of True Brotherhood

The essence of Islamic brotherhood goes beyond mere friendliness – it’s a deep, spiritual connection that Muslims often describe as stronger than blood ties. This brotherhood becomes vividly apparent during the annual Hajj pilgrimage to Mecca. Millions of Muslims from diverse backgrounds come together, all dressed in simple white garments. A Nigerian businessman might find himself praying shoulder-to-shoulder with an Indonesian farmer, a British doctor, and a Moroccan teacher. In this moment, all worldly statuses dissolve, and they stand as equals before God. Many pilgrims describe this as a profoundly moving experience of true brotherhood.

This sense of community extends to everyday life as well. When Muslim families face hardship, such as losing their home in a fire, local Muslim communities often rally quickly to provide support. It’s not uncommon to see rapid responses that provide temporary housing, clothing, and essentials to those in need. This support isn’t organized by any central authority – it’s a spontaneous outpouring of help from brothers and sisters in faith.

During the month of Ramadan, many mosques host daily iftar (breaking of the fast) meals. These gatherings are open to all, regardless of background or faith. A traveler from a distant country might find themselves breaking bread with local families in a small mosque, immediately treated as part of the community.

Muslim students traveling abroad for studies often find instant support networks through local Islamic centers or student associations. Many share stories of being welcomed into local Muslim families’ homes for weekly dinners, helping them overcome homesickness and culture shock.

In times of crisis, such as natural disasters or conflicts, Muslim relief organizations often mobilize quickly to help affected areas, regardless of the religious makeup of the region. Following major natural disasters, Muslim volunteers from various countries frequently join local efforts to provide aid and support, embodying the principle of brotherhood on a global scale.

Muslims often describe the feeling of Islamic brotherhood as a unique blend of spiritual connection, mutual responsibility, and unconditional acceptance. Some converts to Islam express amazement at how quickly they are embraced by the community, often saying they feel like they’ve gained a whole new family overnight.

Travelers frequently recount experiences of unexpected kindness from fellow Muslims in foreign lands. Stories abound of strangers going out of their way to offer help, shelter, or a meal, even when there’s a language barrier. This immediate trust and sense of kinship is often cited as a tangible manifestation of Islamic brotherhood.

Refugees and immigrants in new countries often find solace and support in local Muslim communities. Many share how fellow Muslims have eased their transition by providing furniture, helping with job searches, or tutoring children in the local language. These acts of kindness, treating newcomers like long-lost family members rather than strangers, exemplify the depth of brotherhood in Islam.

Umma: A Global Community

The concept of umma extends this sense of brotherhood to a global scale. It’s the idea that Muslims around the world are part of one community, united by faith despite their diverse backgrounds. This manifests in various ways:

When natural disasters strike, Muslims often donate to relief efforts regardless of where the affected area is located. The Islamic principle of zakat (obligatory charity) and sadaqa (voluntary charity) fuels a sense of responsibility for fellow Muslims worldwide.

When Muslims face persecution or hardship in one part of the world, it’s common to see protests, aid campaigns, and prayer gatherings organized by Muslims in other countries. This global consciousness reflects the Prophet Muhammad’s teaching that the umma is like one body – when one part suffers, the whole body feels the pain.

Islamic scholars often travel internationally to teach and share knowledge. A respected imam from one country might give lectures in another, fostering a sense of shared learning and spiritual growth across the umma. Many Muslim entrepreneurs also leverage the concept of umma to build international business relationships based on shared values and trust.

It’s important to note that while these examples highlight the ideal of Islamic brotherhood and umma, the reality doesn’t always match up perfectly. Like any community, Muslims face challenges in fully realizing these principles. Cultural differences, political conflicts, and human shortcomings can sometimes create divisions.

However, the concepts of brotherhood and umma remain powerful ideals that continually inspire Muslims to strive for greater unity, compassion, and mutual support. They provide a vision of how human relationships and global interactions could be – a vision that many find deeply compelling in today’s often fragmented world.

An Invitation to Experience

For those curious about Islam or seeking to understand Muslim communities better, these concepts of brotherhood and umma offer a unique perspective on social bonds and global unity. We invite you to learn more by visiting a local mosque during an open house event, attending an interfaith dialogue to engage with Muslims in your community, participating in a charity event organized by a Muslim organization, or reading personal accounts of converts to Islam and their experiences of Muslim brotherhood.

By engaging with these ideas and the communities that strive to embody them, we can all contribute to building bridges of understanding and fostering a more connected, compassionate world. Have more questions? Call 877-WhyIslam, you deserve to know!

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The World’s Muslims: Unity and Diversity

Chapter 1: Religious Affiliation
Chapter 2: Religious Commitment
Chapter 3: Articles of Faith
Chapter 4: Other Beliefs and Practices
Chapter 5: Boundaries of Religious Identity
Chapter 6: Boundaries of Religious Practice
Appendix A: U.S. Muslims: Beliefs and Practices in a Global Context
Appendix B: Glossary
Appendix C: Survey Methodology

The world’s 1.6 billion Muslims are united in their belief in God and the Prophet Muhammad and are bound together by such religious practices as fasting during the holy month of Ramadan and almsgiving to assist people in need. But they have widely differing views about many other aspects of their faith, including how important religion is to their lives, who counts as a Muslim and what practices are acceptable in Islam, according to a worldwide survey by the Pew Research Center’s Forum on Religion & Public Life.

The survey, which involved more than 38,000 face-to-face interviews in over 80 languages, finds that in addition to the widespread conviction that there is only one God and that Muhammad is His Prophet, large percentages of Muslims around the world share other articles of faith, including belief in angels, heaven, hell and fate (or predestination). While there is broad agreement on the core tenets of Islam, however, Muslims across the 39 countries and territories surveyed differ significantly in their levels of religious commitment, openness to multiple interpretations of their faith and acceptance of various sects and movements.

Some of these differences are apparent at a regional level. For example, at least eight-in-ten Muslims in every country surveyed in sub-Saharan Africa, Southeast Asia and South Asia say that religion is very important in their lives. Across the Middle East and North Africa, roughly six-in-ten or more say the same. And in the United States, a 2011 Pew Research Center survey found that nearly seven-in-ten Muslims (69%) say religion is very important to them. (For more comparisons with U.S. Muslims, see Appendix A .) But religion plays a much less central role for some Muslims, particularly in nations that only recently have emerged from communism. No more than half of those surveyed in Russia, the Balkans and the former Soviet republics of Central Asia say religion is very important in their lives. The one exception across this broad swath of Eastern Europe, Southern Europe and Central Asia is Turkey, which never came under communist rule; fully two-thirds of Turkish Muslims (67%) say religion is very important to them.

Generational differences are also apparent. Across the Middle East and North Africa, for example, Muslims 35 and older tend to place greater emphasis on religion and to exhibit higher levels of religious commitment than do Muslims between the ages of 18 and 34. In all seven countries surveyed in the region, older Muslims are more likely to report that they attend mosque, read the Quran (also spelled Koran) on a daily basis and pray multiple times each day. Outside of the Middle East and North Africa, the generational differences are not as sharp. And the survey finds that in one country – Russia – the general pattern is reversed and younger Muslims are significantly more observant than their elders.

There are also differences in how male and female Muslims practice their faith. In most of the 39 countries surveyed, men are more likely than women to attend mosque. This is especially true in Central Asia and South Asia, where majorities of women in most of the countries surveyed say they never attend mosque. However, this disparity appears to result from cultural norms or local customs that constrain women from attending mosque, rather than from differences in the importance that Muslim women and men place on religion. In most countries surveyed, for example, women are about as likely as men to read (or listen to readings from) the Quran on a daily basis. And there are no consistent differences between men and women when it comes to the frequency of prayer or participation in annual rites, such as almsgiving and fasting during Ramadan.

Sectarian Differences

The survey asked Muslims whether they identify with various branches of Islam and about their attitudes toward other branches or subgroups. While these sectarian differences are important in some countries, the survey suggests that many Muslims around the world either do not know or do not care about them.

Muslims in the Middle East and North Africa tend to be most keenly aware of the distinction between the two main branches of Islam, Sunni and Shia. 2 (See text box for definitions.) In most countries surveyed in the region, at least 40% of Sunnis do not accept Shias as fellow Muslims. In many cases, even greater percentages do not believe that some practices common among Shias, such as visiting the shrines of saints, are acceptable as part of Islamic tradition. Only in Lebanon and Iraq – nations where sizable populations of Sunnis and Shias live side by side – do large majorities of Sunnis recognize Shias as fellow Muslims and accept their distinctive practices as part of Islam.

Outside of the Middle East and North Africa, the distinction between Sunni and Shia appears to be of lesser consequence. In many of the countries surveyed in Central Asia, for instance, most Muslims do not identify with either branch of Islam, saying instead that they are “just a Muslim.” A similar pattern prevails in Southern and Eastern Europe, where pluralities or majorities in all countries identify as “just a Muslim.” In some of these countries, decades of communist rule may have made sectarian distinctions unfamiliar. But identification as “just a Muslim” is also prevalent in many countries without a communist legacy. For example, in Indonesia, which has the world’s largest Muslim population, 26% of Muslims describe themselves as Sunnis, compared with 56% who say they are “just a Muslim” and 13% who do not give a definite response.

Opinion also varies as to whether Sufis – members of religious orders who emphasize the mystical dimensions of Islam – belong to the Islamic faith. 3 In South Asia, Sufis are widely seen as Muslims, while in other regions they tend to be less well known or not widely accepted as part of the Islamic tradition. Views differ, too, with regard to certain practices traditionally associated with particular Sufi orders. For example, reciting poetry or singing in praise of God is generally accepted in most of the countries where the question was asked. But only in Turkey do a majority of Muslims believe that devotional dancing is an acceptable form of worship, likely reflecting the historical prominence of the Mevlevi or “whirling dervish” Sufi order in Turkey.

Differing Views on Orthodoxy

The survey asked Muslims whether they believe there is only one true way to understand Islam’s teachings or if multiple interpretations are possible. In 32 of the 39 countries surveyed, half or more Muslims say there is only one correct way to understand the teachings of Islam.

This view, however, is far from universal. In the Middle East and North Africa, majorities or substantial minorities in most countries – including Tunisia, Morocco, the Palestinian territories, Lebanon and Iraq – believe that it is possible to interpret Islam’s teachings in multiple ways. In sub-Saharan Africa, at least one-in-five Muslims agree. In South Asia, Southeast Asia and across Southern and Eastern Europe, at least one-in-six in every country surveyed believe Islam is open to multiple interpretations.

In some Central Asian countries, slightly fewer Muslims say their faith can be subject to more than one interpretation. But in Kazakhstan (31%), Turkey (22%) and Kyrgyzstan (17%), the percentage that holds this view is on par with countries in other regions.

In the United States, by contrast, 57% of Muslims say Islam is open to multiple interpretations. On this measure, Muslim Americans look similar to Muslims in Morocco and Tunisia. (For more comparisons with previous surveys of U.S. Muslims, see Appendix A .)

What is a Median?

The median is the middle number in a list of numbers sorted from highest to lowest. On many questions in this report, medians are reported for groups of countries to help readers see regional patterns in religious beliefs and practices.

For a region with an odd number of countries, the median on a particular question is the middle spot among the countries surveyed in that region. For regions with an even number of countries, the median is computed as the average of the two countries at the middle of the list (e.g., where six nations are shown, the median is the average of the third and fourth countries listed in the region).

By contrast, figures reported for individual countries represent the total percentage for the category reported.

Core Beliefs

Traditionally, Muslims adhere to several articles of faith. Among the most widely known are: there is only one God; God has sent numerous messengers, with Muhammad being His final Prophet; God has revealed Holy Scriptures, including the Quran; God’s angels exist, even if people cannot see them; there will be a Day of Judgment, when God will determine whether individuals are consigned to heaven or hell; and God’s will and knowledge are absolute, meaning that people are subject to fate or predestination. 4

As previously noted, belief in one God and the Prophet Muhammad is nearly universal among Muslims in most countries surveyed. Although the survey asked only respondents in sub-Saharan Africa whether they consider the Quran to be the word of God, the findings in that region indicate broad assent. 5 Across most of the African nations surveyed, more than nine-in-ten Muslims say the Quran is the word of God, and solid majorities say it should be taken literally, word for word. Only in two countries in the region – Guinea Bissau (59%) and the Democratic Republic of the Congo (54%) – do smaller percentages think the Quran should be read literally. The results in those two countries are similar to the United States, where 86% of Muslims said in a 2007 survey that the Quran was the word of God, including 50% who said it should be read literally, word for word. (For more U.S. results, see Appendix A .)

The survey asked respondents in all 39 countries whether they believe in the existence of angels. In Southeast Asia, South Asia and the Middle East-North Africa region, belief in angels is nearly universal. In Central Asia and sub-Saharan Africa more than seven-in-ten also say angels are real. Even in Southern and Eastern Europe, a median of 55% share this view.

The expression “Inshallah” (“If God wills”) is a common figure of speech among Muslims and reflects the Islamic tradition that the destiny of individuals, and the world, is in the hands of God. And indeed, the survey finds that the concept of predestination, or fate, is widely accepted among Muslims in most parts of the world. In four of the five regions where the question was asked, medians of about nine-in-ten (88% to 93%) say they believe in fate, while a median of 57% express this view in Southern and Eastern Europe.

The survey also asked about the existence of heaven and hell. Across the six regions included in the study, a median of more than seven-in-ten Muslims say that paradise awaits those who have lived righteous lives, while a median of at least two-thirds say hell is the ultimate fate of those who do not live righteously and do not repent.

Unifying Rituals

Along with the core beliefs discussed above, Islam is defined by “Five Pillars” – basic rituals that are obligatory for all members of the Islamic community who are physically able to perform them. The Five Pillars include: the profession of faith (shahadah); daily prayer (salat); fasting during the holy month of Ramadan (sawm); annual almsgiving to assist the poor or needy (zakat); and participation in the annual pilgrimage to Mecca at least once during one’s lifetime (hajj). Two of these – fasting during Ramadan and almsgiving – stand out as communal rituals that are especially widespread among Muslims across the globe.

Fasting during the month of Ramadan, which according to Islamic tradition is required of all healthy, adult Muslims, is part of an annual rite in which individuals place renewed emphasis on the teachings of the Quran. The survey finds that many Muslims in all six major geographical regions surveyed observe the month-long, daytime fast during Ramadan. In Southeast Asia, South Asia, the Middle East and North Africa, and sub-Saharan Africa, medians of more than nine-in-ten say they fast annually (94%-99%). Many Muslims in Southern and Eastern Europe and in Central Asia also report fasting during Ramadan.

Annual almsgiving, which by custom is supposed to equal approximately 2.5% of a person’s total wealth, is almost as widely observed as fasting during Ramadan. In Southeast Asia and South Asia, a median of roughly nine-in-ten Muslims (93% and 89%, respectively) say they perform zakat. At least three-quarters of respondents in the countries surveyed in the Middle East and North Africa (79%) and sub-Saharan Africa (77%) also report that they perform zakat. Smaller majorities in Central Asia (69%) and Southern and Eastern Europe (56%) say they practice annual almsgiving.

One Faith, Different Levels of Commitment

These common practices and shared beliefs help to explain why, to many Muslims, the principles of Islam seem both clear and universal. As mentioned above, half or more in most of the 39 countries surveyed agree that there is only one way to interpret the teachings of Islam.

But even though the idea of a single faith is widespread, the survey finds that Muslims differ significantly in their assessments of the importance of religion in their lives, as well as in their views about the forms of worship that should be accepted as part of the Islamic faith.

Central Asia along with Southern and Eastern Europe have relatively low levels of religious commitment, both in terms of the lower importance that Muslims in those regions place on religion and in terms of self-reported religious practices. With the exception of Turkey, where two-thirds of Muslims say religion is very important in their lives, half or fewer across these two regions say religion is personally very important to them. This includes Kazakhstan and Albania, where just 18% and 15%, respectively, say religion is central to their lives. (See “How Much Religion Matters” chart .)

Along with the lower percentages who say religion is very important in their lives, Muslims in Central Asia and across Southern and Eastern Europe also report lower levels of religious practice than Muslims in other regions. For instance, only in Azerbaijan does a majority (70%) pray more than once a day. Elsewhere in these two regions, the number of Muslims who say they pray several times a day ranges from slightly more than four-in-ten in Kosovo (43%), Turkey (43%) and Tajikistan (42%) to fewer than one-in-ten in Albania (7%) and Kazakhstan (4%).

In other regions included in the study, daily prayer is much more common among Muslims. In Southeast Asia, for example, at least three-quarters pray more than once a day, while in the Middle East and North Africa, sub-Saharan Africa and South Asia, majorities in most countries report the same.

Muslims in Central Asia, as well as in Southern and Eastern Europe, also tend to be less observant than their counterparts in other regions when it comes to mosque attendance. Just over four-in-ten Turkish Muslims (44%) say they visit their local mosque once a week or more, while three-in-ten do the same in Tajikistan and Bosnia-Herzegovina. In the remaining countries, fewer than a quarter of Muslims say they go to worship services at least once a week.

By contrast, outside Central Asia and the Southern-Eastern Europe region, substantially larger percentages of Muslims say they attend mosque once a week or more, although only in sub-Saharan Africa do broad majorities in all countries display this high level of religious commitment.

It is important to keep in mind, however, that despite lower levels of religious commitment on some measures, majorities of Muslims across most of Central Asia and Southern and Eastern Europe nonetheless subscribe to core tenets of Islam, and many also report that they observe such pillars of the faith as fasting during Ramadan and annual almsgiving to the poor.

Generational Differences in Religious Commitment

Of all the countries surveyed, only in Russia do Muslims ages 18-34 place significantly more importance on religion than Muslims 35 and older (48% vs. 41%). Younger Muslims in Russia also tend to pray more frequently (48% do so once a day or more, compared with 41% of older Muslims).

Elsewhere in Southern and Eastern Europe and Central Asia, the older generation of Muslims generally places a greater emphasis on religion and engages more often in prayer. For example, Muslims ages 35 and older are more likely than younger Muslims to pray several times a day in Uzbekistan (+18 percentage points), Tajikistan (+16) and Kyrgyzstan (+8).

The biggest generational differences are found in the Middle East and North Africa. In Lebanon, for example, Muslims ages 35 and older are 28 percentage points more likely than younger Muslims to pray several times a day, 20 points more likely to attend mosque at least weekly and 18 points more likely to read the Quran daily. On each of these measures, age gaps of 10 points or more also are found in the Palestinian territories, Morocco and Tunisia. And somewhat smaller but statistically significant differences are observed as well in Jordan and Egypt.

Women and Men Similar, Except in Mosque Attendance

Across the six regions included in the survey, women and men tend to be very similar in terms of the role religion plays in daily life. This holds true for the importance that both sexes place on religion, as well as for the frequency with which they observe daily rituals, such as prayer and reading (or listening to) the Quran. For example, among the countries surveyed in Central Asia, a median of 43% of Muslim women say religion is very important in their lives, compared with 42% of men. When it comes to prayer, medians of 31% of women and 28% of men in Central Asia pray several times a day. And nearly equal percentages of women (8%) and men (6%) across the region say they read or listen to the Quran daily.

The one exception to this pattern is mosque attendance: women are much more likely than men to say they never visit their local mosque. This gender gap is largest in South Asia and Central Asia. In South Asia, including Pakistan, a median of about three-quarters of women (77%) say they never attend mosque, compared with just 1% of men. In Central Asia, the comparable figures are 74% and 20%. Gender differences in mosque attendance are smaller, though still significant, in Southern and Eastern Europe (+27 percentage points) and the Middle East-North Africa region (+26 points). There is little or no gap, however, in Southeast Asia (+4) and sub-Saharan Africa (+1).

Sectarian Differences Vary in Importance

The survey finds that sectarian identities, especially the distinction between Sunni and Shia Muslims, seem to be unfamiliar or unimportant to many Muslims. This is especially true across Southern and Eastern Europe, as well as in Central Asia, where medians of at least 50% describe themselves as “just a Muslim” rather than as a follower of any particular branch of Islam. Substantial minorities in sub-Saharan Africa and Southeast Asia also identify as “just a Muslim” (regional medians of 23% and 18%).

Sectarian identities appear to be particularly relevant in South Asia and the Middle East-North Africa region, where majorities identify as Sunnis or Shias. In the Middle East and North Africa, moreover, widespread identification with the Sunni sect is often coupled with mixed views about whether Shias are Muslims.

In five of seven countries surveyed in the Middle East and North Africa, at least four-in-ten or more Sunnis say Shias are not Muslims. 6 Only in Iraq and Lebanon do overwhelming majorities of Sunnis accept Shias as members of the same faith. Indeed, Sunnis in these two countries are at least 23 to 28 percentage points more likely than Sunnis elsewhere in the region to recognize Shias as Muslims. 7

This greater willingness of Sunnis in Iraq and Lebanon to accept Shias as fellow Muslims extends as well to attitudes about forms of worship traditionally associated with Shias. For example, while most Sunnis in the Middle East and North Africa view pilgrimages to the shrines of saints as falling outside Islamic tradition, majorities of Sunnis in Lebanon (98%) and Iraq (65%) believe this practice is acceptable in Islam. In this regard, Sunnis in these two countries resemble their fellow Shia countrymen more than they resemble Sunnis in neighboring countries such as Egypt and Jordan.

In Lebanon sectarian attitudes vary significantly by age. Lebanese Sunnis who are 35 and older are less willing than younger Sunnis to accept Shias as Muslims. The history of sectarian conflict in Lebanon in the 1970s and 1980s may help explain the generational difference. Sunnis who came of age during the conflict years are less inclined to view Shias as fellow Muslims. Yet, even with this generational difference, both younger and older Sunnis in Lebanon still are more willing than most Sunnis in the Middle East-North Africa region to say that Shias share the same faith.

Not just in the Middle East and North Africa but in other regions as well, the willingness of Sunnis to accept Shia as fellow Muslims tends to be higher in countries with sizable Shia populations. For example, in Azerbaijan, Afghanistan and Russia – countries with self-identified Shia populations ranging from 6% to 37% – clear majorities of Sunnis (both men and women, young and old) agree that Shias belong to the Islamic faith. On the other hand, in Pakistan, where 6% of the survey respondents identify as Shia, Sunni attitudes are more mixed: 50% say Shias are Muslims, while 41% say they are not.

Sunnis and Shias

Sunni Muslims and Shia Muslims (also known as Shiites) comprise the two main branches of Islam. Sunni and Shia identities first formed soon after the death of the Prophet Muhammad in 632 C.E., centering on a dispute over leadership succession. Over time, however, the political divide between the two groups broadened to include theological distinctions and differences in religious practices as well.

While the two groups are similar in many ways, they differ over conceptions of religious authority and interpretation as well as the role of the Prophet Muhammad’s descendants, among other issues.

Members of Sufi orders, which embrace mystical practices, can fall within either the Sunni or the Shia tradition. In some cases, Sufis may accept teachings from both traditions.

For additional information regarding Sunni and Shia Islam, see John Esposito, editor. 2003. “Shii Islam” and “Sunni Islam” in “The Oxford Dictionary of Islam.” Oxford: Oxford University Press, pages 290-93 and 304-307.

Views of Other Groups

The survey also asked about attitudes toward Sufis and members of regionally specific groups or movements. Views of Sufis vary greatly by region. In South Asia, for example, a median of 77% consider Sufis to be Muslims; half in the Middle East and North Africa concur. However, significantly fewer Muslims in other regions surveyed accept Sufis as members of the Islamic faith. For example, in Southern and Eastern Europe (Russia and the Balkans), a median of 32% recognize Sufis as fellow Muslims, while in Southeast Asia and Central Asia the comparable figures are 24% and 18%.

Especially in Central Asia, the low percentage that accepts Sufis as Muslims may be linked to a lack of knowledge about this mystical branch of Islam: majorities in most Central Asian countries surveyed say either that they have never heard of Sufis or that they do not have an opinion about whether Sufis are Muslims.

Views of regionally or locally based groups and movements are mixed. For example, in South Asia and Southeast Asia, relatively few Muslims accept Ahmadiyyas as members of the Islamic faith. Only in Bangladesh do as many as four-in-ten recognize members of this movement as fellow Muslims; elsewhere in the two regions, a quarter or fewer agree. Even smaller percentages in Malaysia and Indonesia (9% and 5%, respectively) say that members of the mystical Aliran Kepercayaan movement are Muslims. (See Glossary for brief definitions of these groups.)

In Turkey, most Muslims (69%) acknowledge Alevis, who are part of the Shia tradition, as fellow Muslims. Meanwhile, in Lebanon, a modest majority (57%) say members of the Alawite sect are Muslims. By comparison, only about four-in-ten Lebanese Muslims (39%) say the same about the Druze.

About the Report

These and other findings are discussed in more detail in the remainder of this report, which is divided into six main sections:

Religious Affiliation
Religious Commitment
Articles of Faith
Other Beliefs and Practices
Boundaries of Religious Identity
Boundaries of Religious Practice

This report also includes an appendix with comparable results from past Pew Research Center surveys of Muslims in the United States. There is also a glossary of key terms. The survey questionnaire and a topline with full results is also available. The report also includes an infographic . This report covers religious affiliation, beliefs and practices. A second report will cover Muslims’ attitudes and views on a variety of social and political questions.

The Pew Forum’s survey of the world’s Muslims includes every nation with a Muslim population of more than 10 million except Algeria, China, India, Iran, Saudi Arabia, Sudan, Syria and Yemen. Together, the 39 countries and territories included in the survey are home to about two-thirds of all Muslims in the world.

The surveys that are the basis for this report were conducted across multiple years. Fifteen sub-Saharan countries with substantial Muslim populations were surveyed in 2008-2009 as part of a larger project that examined religion in that region. The methods employed in those countries – as well as some of the findings – are detailed in the Pew Forum report “ Tolerance and Tension: Islam and Christianity in Sub-Saharan Africa .” An additional 24 countries and territories were surveyed in 2011-2012. In 21 of these countries, Muslims make up a majority of the population. In these cases, nationally representative samples of at least 1,000 respondents were fielded. The number of self-identified Muslims interviewed in these countries ranged from 551 in Lebanon to 1,918 in Bangladesh. In Russia and Bosnia-Herzegovina, where Muslims are a minority, oversamples were employed to ensure adequate representation of Muslims; in both cases, at least 1,000 Muslims were interviewed. Meanwhile, in Thailand, the survey was limited to the country’s five southern provinces, each with substantial Muslim populations; more than 1,000 interviews with Muslims were conducted across these provinces. Appendix C provides greater detail on the 2011-2012 survey’s methodology.

2 According to Pew Forum estimates, 87-90% of the world’s Muslims are Sunnis, while 10-13% are Shias. For country-by-country estimates of the percentage of Sunnis and Shias, see the Pew Forum’s 2009 report “ Mapping t he Global Muslim Population ,” page 38. (return to text)

3 For background on Sufi orders, see the Pew Forum’s 2010 report “ Muslim Networks and Movements in Western Europe .” (return to text)

4 Enumerations and translations of the articles of faith vary. Most are derived from the Hadith of Gabriel. See, for example, Sahih al-Bukhari 2:47 and Sahih al-Muslim 1:1. For details on hadith, see text box in Chapter 3. (return to text)

5 In 2008-2009, the Pew Forum asked both Muslims and Christians in sub-Saharan Africa if the sacred texts of their respective religions are the word of God and should be taken literally. The results are reported in the 2010 report “ Tolerance and Tension: Islam and Christianity in Sub-Saharan Africa .” (return to text)

6 Questions about views of Muslim sects were not asked in sub-Saharan Africa. (return to text)

7 All figures for Shia and Sunni subgroups within countries are based on self-identification in response to a multi-part survey question that first asked if an individual was Muslim (Q28 and Q28b), and if yes, if they were Sunni, Shia or “something else” (Q31). The percentage of Shias and Sunnis identified by the survey may diverge from country estimates reported in the Pew Forum’s 2009 report “Mapping the Global Muslim Population,” which are based on demographic and ethnographic analyses, as well as reviews of frequently used estimates. (return to text)

Photo Credit: © SZE FEI WONG / istockphoto

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Infographic: The World’s Muslims: Unity and Diversity
The World’s Muslims
The World’s Muslims

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Islamic unity: The Main Responsibility of Muslims

Unity, which is among the greatest and the most important duties of all Muslims, is one of the issues that I will stress today. The week leading to Rabi al-Awwal 12 was named as Unity Week at the beginning of the Revolution. That was because according to famous traditions narrated by our Sunni brothers, Rabi al-Awwal 12 marks the birth anniversary of the Holy Prophet (S). But according to famous traditions narrated by the Shia, the Holy Prophet's (S) birth anniversary falls on Rabi al-Awwal 17.

At the beginning of the Islamic Revolution, the Iranian nation and government officials named the period between these two dates as Unity Week. They wanted Unity Week to be a symbolic representation of unity among Muslims. But it is not enough to choose names and talk about things. We must engage in action. We must move towards unity. The world of Islam is in need of unity today. There will be obstacles and sources of discord, but we must overcome these obstacles.

All great aspirations require serious efforts. No great aspiration can be achieved in the absence of serious efforts. Unity among Muslims is not an exception: It requires efforts. It is our duty to make efforts to create unity in the world of Islam. This unity can solve many problems. It can bring about glory for Muslim nations and communities.

Consider the current situation of the Muslim countries in the world. Look at the situation of Muslims, who currently make up one fourth of the entire world population. However, their role in world politics, even in their internal affairs, is far less important than the role of foreign governments and superpowers with evil intentions. The fact that I constantly advise our people and my audience against foreigners is not just because superpowers are foreigners. Rather that is because they have evil intentions. They seek to dominate us. They seek to humiliate Muslim nations and force them into complete conformity.

There are over fifty Muslim countries in the world. How can these Muslim countries stand up to these gross and evil intentions of domination? Is there any way other than unity? We must get closer. There are two major obstacles to unity and we must think of a way to remove them.

Internal and external obstacles to Muslim unity

There is the internal obstacle that is the result of denominational bias. This bias affects all groups of people. We must overcome this bias. Having faith in one's creeds is laudable. It is also good to insist on these creeds. But this faith must not cross the line between logical argumentation and aggressive rejection of others' beliefs. Our brothers who are part of the Muslim Ummah must treat each other with respect. They have a right to adhere to their own beliefs, but they must respect others, their rights, and their beliefs.

Muslims must leave ideological debates to scholarly meetings. Ulama and scholars may engage in religious debates. But there is a difference between religious debates at scholarly meetings and an exchange of insults in public and in front of an audience who are not capable of scholarly analysis. Ulama and government officials must keep this under control. That is a duty that lies on the shoulders of all groups of Muslims, both Shia and Sunni.

Muslims must move towards unity. This ideological bias is an internal obstacle to unity. One external obstacle to unity is the efforts on the part of the enemies of Islam to foment discord. We must be totally vigilant against such efforts. These efforts are not a recent issue. They came into being the day the dominant political powers in the world realized that they could influence other nations.

But these goals are being currently pursued more vigorously than ever before. The modern means of communication have helped further their goals. These people try to foment discord. They coin incendiary slogans to create discord. We must be vigilant. Unfortunately, some people in Muslim countries act as a tool in the hands of the spiteful enemies who seek to harm us.

What happened in Lebanon and Palestine can teach us many lessons. Two years ago when the Lebanese resistance forces and the youth of Hezbollah inflicted a humiliating defeat on the Zionist regime, which was considered a victory for the world of Islam, the enemies immediately brought up the issue of Shia and Sunni and started to strengthen religious bias in Lebanon, in the Middle East, and in the entire world of Islam.

They pretended as if it was a new issue. That was because the Muslim Ummah had almost achieved unity thanks to that great victory. They sought to drive a wedge between Shia and Sunni Muslims. That goes back to two years ago.

Two months ago the Muslim Ummah gained another victory - that is, the victory of the Palestinian Resistance Movement over their Zionist enemies in Gaza. That was a great and glorious victory. What victory can be more impressive than defeating a powerful army that had managed to defeat three powerful armies between 1967and 1973? What could be more impressive than 22 days of futile efforts of a powerful army against the resisting youth and persistent soldiers of Gaza? The Zionist army was forced to retreat empty-handed.

In addition, the Zionist regime and its supporters, especially the US, were disgraced in the world. They were publicly disgraced. That was a great victory for all Muslims. It led Muslims to a kind of unity. This time they could not resort to the Shia-Sunni conflict. They brought up the issue of ethnicity this time. They started a debate, arguing that the Palestinian issue was an Arab issue and that non-Arabs had no right to get involved in the issue. The Palestinian issue is an Islamic issue. It is not peculiar to Arabs or non-Arabs.

If ethnicity was dragged into the matters of importance to the world of Islam, the greatest source of discord would be created. When ethnicity is dragged into the matters of importance to the world of Islam, Arabs, Iranians, Turks, Kurds, Indonesians, Malaysians, Pakistanis, and Indians will have to be separate from one another. What will remain of the Muslim Ummah if such a thing happens? Is it not a disaster for the Muslim Ummah and its collective capabilities?

These are the machinations of arrogant powers and, unfortunately, some people in the world of Islam have fallen for these machinations. They do not want to let the sweet memory of the victories in Lebanon and Gaza remain in the minds of Muslims. They found that situation unpleasant and, therefore, they thought up a source of discord to separate Muslims from one another.

The Important responsibility of the leaders, outstanding personalities
And intellectuals of the world of Islam to confront the machinations that

Are designed by the arrogant powers

The Muslim Ummah must be vigilant. It must stand up to these enemies. The most important duty lies on the shoulders of Muslim politicians. Government officials and heads of Islamic countries must be vigilant. Some of the politicians of the world of Islam may act as the mouthpiece of the enemies, but we must not make a mistake in this regard. We will not make mistakes in detecting the major causes of discord. The politicians of the world of Islam may shout the slogans of the arrogant powers.

It is the arrogant powers that are opposed to Islamic unity. Even if such divisive slogans are shouted by the members of the Islamic Ummah, we have to believe that these Muslims have fallen for the enemies' machinations. Those slogans do not belong to Muslims. They belong to the arrogant powers. We can recognize their slogans. The most important duty lies on the shoulders of politicians and government officials of Muslim countries as well as Muslim intellectuals and those who can influence the hearts and minds of the people - namely, religious scholars, intellectuals, writers, journalists, poets, men of letters, and the scholars of the Muslim world.

These people have to shoulder the major portion of the responsibility to inform the people of the causes that may disrupt the process of achieving this unity or take this firm divine handhold away from Muslims.

The Quran tells us clearly to "hold fast by the covenant of Allah all together and be not disunited." It is possible to "hold fast by the covenant of Allah" one by one, but the Holy Quran has told us to do it "all together and be not disunited".

"be not disunited" 1

We have been ordered to stick together and even when adhering to the divine covenant. The Holy Quran has advised us against adhering to this divine covenant one by one, let alone choosing to let go of the covenant or adhering to a satanic covenant.

Muslims have to stay together and preserve their unity even when they are supposed to adhere to the divine covenant. That is the greatest issue for the world of Islam. 2

Human minds and tongues have expressed numerous things about Be’that which is in fact a vast area, and it will not be possible in the foreseeable future to delineate the aspects of this great event. As time passes and as man goes through numerous experiences and gains a better understanding of the problems and flaws that plague his life, the different aspects of the Holy Prophet's (S) appointment to the divine mission reveal themselves more and more clearly. This Be’that was in fact a call that invited people to the arena of moral, intellectual, and legal education. These are the things that are needed for a peaceful and developing life.

1. Rational lessons

Intellectual education is the first priority. Intellectual education - that is, extracting man's reason and making it dominant over his thoughts and actions, or giving man the beacon of wisdom and enabling him to find his way by its light - is of primary importance. Regarding the Holy Prophet's appointment to his divine mission, reason and wisdom are the primary issues that have been raised.

Similarly, throughout the Quran and the Holy Prophet's teachings, you can see that the main focus has been placed on such things as reason, wisdom, thinking, reflection, and pondering. Even on Judgment Day, the Quran quotes sinners as saying:

"Had we but listened or pondered, we should not have been a m ong the in m a tes of the burning Fire." 3

They say, "The reason we came to suffer from hell fire is that we did not refer to our wisdom, we did not listen, and we did not pay attention. Therefore, today on Judgment Day we have to suffer from this everlasting, bitter destiny."

Inviting people to reason was the first priority for all divine prophets, and this was not peculiar to the Holy Prophet (S). Of course, the call to reasoning is stronger and clearer in Islam.

Therefore, regarding the appointment of prophets to their divine missions, the Commander of the Faithful (a.s.) says in Nahjul Balaghah: "To ask them to keep the promise that has been built into their nature ... and raise what has been buried deep in their wisdom." 4

2. Ethical lessons

Prophets have been sent down to dig out the treasure of wisdom. This treasure is our hearts. The problem is that we are sitting on the buried treasure, but we are not aware of it. As a result, we cannot benefit from this treasure and die of hunger. Our situation is something like that. When we do not refer to our wisdom and do not use it in our judgments, we cannot engage in genuine intellectual education. As long as we do not harness our passions with our wisdom, the situation will be like this.

We can have access to this treasure, but we choose not to use it. Then ignorance and lack of wisdom and the numerous consequences of these two create many problems for our life in this world and the hereafter. In a tradition by the Holy Prophet of Islam (S), wisdom has been described as a leash. "Wisdom is the leash of ignorance." 5

Then the tradition continues, "Human passions are like extremely unruly animals ... Unless there is thinking, they will go astray." 6

That is what human passions are like. When you do not curb these passions, they will go astray. Human passions will go astray like a wild animal that does not know where it is going. Then human beings and human societies will face problems in their individual and social life. That is what wisdom is.

Provoking thoughts and strengthening the ability to think were the first things that the Holy Prophet (S) did. That is the panacea for all problems. It is wisdom that can lead man to religion. It is wisdom that forces man to serve God. It is wisdom that prevents man from engaging in stupid and ignorant actions and from being allured by the material world. That is what wisdom is. Therefore, strengthening the ability to think is the first thing that has to be done in a society. That is our obligation.

Despite our inherent flaws and weaknesses compared to the Holy Prophet (S), we decided to build a modern society following the example set by the Holy Prophet's (S) Islamic community. In this society, like the early Islamic community, rationality must be the standard. Moral education is the second priority in education. "I appointed you as prophet to complete moral virtues." 7

Morality is the pleasant air that human beings could breathe and have a healthy life if it were present in human societies. Life will become difficult when there is no morality, when immorality becomes dominant, and when such vices as greed, carnal desires, ignorance, love for the material world, spite, envy, and suspicion step into man's life. Then the atmosphere will become stifling, and it will be difficult for human beings to breathe normally. That is why in several places in the Holy Quran the word "purification" namely, moral growth has preceded the word "teaching". "Reciting to them His messages and purifying them, and teaching them the Book and the Wisdom."

In the tradition about wisdom by the Holy Prophet which I cited earlier, when wisdom is mentioned, it is pointed out that wisdom leads to patience and patience leads to knowledge. We must pay attention to the order of these items. First, wisdom creates patience and endurance. When this state of patience is present, it will prepare the ground for increasing the society's or the individual's knowledge.

That is to say, knowledge comes after patience. Patience is a moral virtue. Similarly, in the Quranic verse "Reciting to them His messages and purifying them, and teaching them the Book and the Wisdom", Allah has placed "purifying" before "wisdom". That is an instance of moral education. Today we desperately need this moral education. The Muslim Iranian community living in this specific geographical location, the Islamic Ummah, Muslim societies, and the entire world need this moral education. These are our most urgent needs.

3. Legal lessons

Legal education or legal discipline is the next priority. The Holy Prophet of Islam (S) was the first person to practice all Islamic teachings. When asked about the Holy Prophet (S) and his behavior, Aisha who is known as "the Mother of the Faithful" has been quoted as saying: "It looked as if his behavior was the incarnation of the Quran." That means he never preached what he did not practice.

These are all lessons for us. These are all lessons. This is not to suggest that I want to compare the greatness of the Holy Prophet (S) with our own flaws. The Holy Prophet (S) was the peak, and we are just moving along the mountainside. But we are moving towards the peak. The peak is the standard for us.

The Holy Prophet (S) was a leader.

"The Messenger believes in what has been revealed to him from his Lord." 8

And the believers followed him. People look at his actions and find their way. This is the role that luminaries, leaders, and elites play in a society. We should not limit ourselves to words only. There are many government officials present among you. Each of you can be an example to those around you.

Mab'ath is not only a religious celebration. It is an Eid and a turning point. An Eid is a turning point at which one realizes a reality. We should look at Mab'ath, the Holy Prophet (S), and his great efforts. And then we should think about the great influence which he had on the life of humanity. In only ten years, which is like a single moment compared to the life span of a nation, this great man did great things. The ten years of the Holy Prophet's (S) rule cannot be compared to any other period.

He created such a great movement in the history of mankind. He created a great change. He led humans to peace and tranquility amidst those storms and led them onto the right path. The Holy Prophet (S) lived sixty three years. We live much longer, but we expect to follow his path - as far as possible - with our immature moves. When a movement is carried out with sincerity and in a devoted manner, and is rooted in divine guidance, the result is what happened during the ten years of the Holy Prophet's (S) rule. 9

Today is a very auspicious day for Muslims because the day on which the Holy Prophet (S) was born into this world was a beam of light in the heart of absolute darkness.

“As darkness on a vast, abys m a l sea. ” 10

Describing those days and the gloomy conditions of mankind, the Commander of the Faithful (a.s.) says: “The world was devoid of brightness, and full of open deceitfulness.” 11 The light of human values had been taken away from the hearts of people and from human communities, not just in Arabia but even in great empires and civilizations of the time, namely ancient Iran and Rome. Misinterpretation of the truth was obvious in every aspect of the lives of people. Human beings did not know the right path. They did not know what the goal was. Of course, there were certain believers at that time who were following the right path.

The Urgent need to recreate Islamic truths

These were the general conditions of the world, but not all human beings were sinners at that time. In general, the world was filled with darkness. It was filled with oppression. It was a world in which all the signs of human values had sunk into oblivion. In such conditions, the light of the Holy Prophet’s (S) existence started shining with the permission of Allah the Exalted. This was an unforgettable day in human history. Commemorating that day does not mean that we want to re-create its effects in the world. Whether we like it or not, this amazing and great event has had its effect on the history of mankind.

If there is still a trace of human dignity, moral virtues and outstanding human characteristics, it is because of the existence of the Holy Prophet (S). It is because of his Be’that, which is the perfect Be’that and Holy Prophet (S) is the embodiment of the virtues that all divine prophets enjoyed.

We members of the Islamic Ummah should learn lessons from this event. We should evaluate ourselves before trying to evaluate others. Today there is a serious need in the Islamic Ummah to re-create Islamic truths, to re-create those amazing and great events. Today we members of the Islamic Ummah are in urgent need of the Holy Prophet’s (S) beacon of guidance. The Islamic Ummah is outstanding in terms of its population.

The Islamic Ummah consists of one and a half billion people. The regions that are inhabited by this massive population are among the most sensitive and important regions in the world in terms of geographical location, natural features and vital resources. Although the Islamic Ummah does not have any shortcomings in terms of human and natural capacities, it is currently aimless, and you know the reason why this is the case. The greatest afflictions in the world have mainly plagued Islamic countries. The Islamic Ummah is suffering from poverty. It is suffering from injustice and discrimination.

It is suffering from scientific and technological backwardness. It is suffering from cultural decline and weakness. Global powers are easily and openly trampling on the rights of the Islamic Ummah. And the Islamic Ummah is not able to defend its rights. 12

Mab’ath is the greatest historical event in the sense that it gave rise to an extremely sensitive stage in the history of mankind and it has also opened up a path in front of humanity, a path that will lead to the fulfillment of all innate and historical needs of human beings, providing that human beings follow that path. Humanity has been complaining about lack of justice throughout history.

That is to say, justice has been the big need of all human beings throughout history. Today if somebody raises the flag of justice, he is in fact highlighting an innate historical need of humanity. Justice has been the primary goal of Islam, the Islamic movement and Be’that. Justice was also the goal of all divine prophets.

1. Sura Aal-e Imran, Ayah 103
2. Supreme Leader’s speech delivered on March 15, 2009 in a meeting with government officials of the Islamic Republic on the occasion of the Holy Prophet’s (S) birthday anniversary
3. Sura al-Mulk, Ayah 10
4. Nahjul Balaghah, Sermon 1
5. Tuhaf al-Uqul, P. 15
6. Tuhaf al-Uqul, P. 15
7. Bihar al-Anwar, Vol. 68, P. 382
8. Sura al-Baqara, Ayah 285
9. Supreme Leader’s speech delivered on July 20, 2009 on the occasion of the Holy Prophet’s (S) Be’that
10. Sura an-Noor, Ayah 40
11. Nahjul Balaghah, Sermon 89
12. Supreme Leader’s speech delivered on March 4, 2010 on the occasion of birthday anniversaries of the Holy Prophet (S) and Imam Sadiq (a.s.)
About the Book
Introduction
Examples of the techniques that the Holy Prophet (S.) would use to create an
Reference to the rumors about one of the Holy Prophet’s (S) wives
Strong reaction of the Holy Quran to those who Spread rumours
2. Promoting the spirit of Gratitude
3. Promoting the spirit of hard work in society
1. Be’that: a definite truth for humanity
2. Muslims’ faith in the Holy Prophet is accompanied by affection
1. The Need to eliminate disputes which have been caused by enemies
2. Muslim unity at the service establishing the true of Islam
Islam: An effective prescription for all eras
Returning to the message of the Be’that: The only remedy for the afflictions of Muslims
Unity Week: An initiative to address the need for monotheism and justice
Goals of Be’that
1. Spiritual purification and the teaching of the Book of wisdom
2. Completing moral virtues
3. Social justice
The Urgent need for the message of Be’that among contemporary people
The importance of the Holy Prophet’s (S) birth
Love for the Holy Prophet (S): A point of unity and a way forward
The need for Islam’s rational and spiritual prescription: A similarity between the current era and the era of Be’that
1. Pure Monotheism
2. Establishment of justice
3. Moral virtues
4. Not limiting one’s outlook to the material world
The Importance of unity and the necessity of efforts to create it
Characteristics of the enemies of Islam and Islamic Awakening
Mab’ath: The Day on which the most noble concepts and values were Born
1. Calling on people to develop faith in God
2. Building a healthy and just society
The Holy Prophet’s (S) birth: A Permanent divine mercy on humanity
The need for the teachings of Islam
Twenty three years of efforts to promote the divine message among the people
Developing moral virtues: The Ultimate goal of establishing an Islamic Government
The role of the arrogant powers in causing the pitiable conditions in the contemporary world
Love and respect for the Holy Prophet (S): The only things that Muslims agree about
The Necessity of using all Muslim assets in order to succeed
Messages of Mab’ath according to the Holy Quran
The need to revive the memory and teachings of the Holy Prophet (S): More urgent than ever before
Two essential pillars of Islam: Unity and Monotheism
The Holy Prophet (S): God’s Ism ul-A’dham
Be’that: A Response to the needs of humanity
Collective human knowledge and civilization have benefitted from the personality and teachings of the Holy Prophet (S)
Conditions of the world at the time of the Holy Prophet’s (S) Be’that
The Important factors behind the spread of Islam
The Effects that Islam has had in the past and in the contemporary world
The fall of the eastern super-power: An example that reveals vulnerability of the arrogant powers
Be’that: A path that leads human beings out of all kinds of individual and social darkness
Faith and spirituality
2. Equity and Justice
3. Knowledge and understanding
4. Purity and brotherhood
5. Moral virtues
7. Constant efforts and progress
The existence of numerous lessons in the lifestyle of the Holy Prophet (S) and in the ten years of his rule over Medina
2. The arrogant and powerful aristocrats who were ruling Mecca
3. The three Jewish tribes
4. The Hypocrites
5. Internal conflicts, inner human passions and the tendency towards deviation
The Importance and effects of the Holy Prophet’s (S) birth
The Signs that signified the Holy Prophet’s (S) birth
Islamic Awakening: Muslim’s return to the teachings of the Holy Prophet (S)
The Purpose of commemorating Mab’ath: Reviewing the great lessons of Be’that
Be’that of the Holy Prophet (S): Calling human beings to adopt monotheism as their lifestyle
Be’that: The call to all the virtues that are needed by humanity
Piety: The Islamic standard for superiority
Islamic Ummah to unity
The current wave of Islamic Awakening and the comprehensive attacks of the arrogant powers against Muslim nations
The rational responsibility of the Islamic Ummah to create Muslim unity
The Day of Be’that: An Eid for the entire humanity
Realities of the contemporary world and the need to pay attention to them: Islamic Awakening
1. Completing moral virtues
2. Resistance and steadfastness
Islamic Awakening: The only way in which the Islamic Ummah can restore Dignity
The Capacities of the Holy Prophet (S) for the great mission of Be’that
Separation of Islam from politics: Promoted by the arrogant and colonial powers
The Islamic Ummah is in need of true Islamic rule
Imam Khomeini’s (r.a) role in Islamic Awakening and restoring Muslim dignity
Contemporary Islamic Awakening and awareness of Islamic teachings
The Factors that ensured the Holy Prophet’s (S) success in the difficult conditions of the era of Jahiliyya
The Need to carefully study the life of the Holy Prophet (S) in order to learn lessons from it
The Significance of the events that coincide with the Holy Prophet’s (S) birth
Signs of human being’s tendency to return to benefitting from the existence of the Holy Prophet (S)
The signs of Islamic Awakening in the contemporary world
The responsibility of political, scientific and religious personalities of the world of Islam to safeguard and continue Islamic Awakening
Mab’ath: The Most important, the greatest and most auspicious day of the year
Futile efforts of the arrogant powers to counter Islamic Awakening
Promoting the Holy Prophet’s (S) lessons: The only way to restore Islamic pride
‹ The Holy Prophet’s (S) Be’...
Be’that of the Holy Prophet ... ›

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Islamic Unity Must Be More Than a Slogan

Bismillah Ar-Rahman, Ar-Rahim. “Islamic Unity”, like other noble goals, is at the same time a very loaded and complex topic to address. There are many ways it can be interpreted, ranging from “every Muslim must believe what I believe/what my school of Islamic thought believes” to “as long as you say you’re a Muslim, then everything else can be overlooked”. Like many things, I believe there is a concrete definition that is between these two extremes that can be found.

So, starting from the basic definition of a Muslim being a person who fully agrees with the statement “la ilaha ilAllah, Muhammad rasul Allah”, the core of Islam is found. There is no god except Allah SWT and Muhammad (saw) is His (final) Messenger.

This is concretely summarized in Surah al-Baqarah;” آمَنَ الرَّسُولُ بِمَا أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ ۚ كُلٌّ آمَنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ ۚ وَقَالُوا سَمِعْنَا وَأَطَعْنَا ۖ غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ

2:285 The Messenger believes in what has been revealed to him by his Lord and (so do) the faithfuls. Everyone believes in Allâh, His angels, His Books and His Messengers. (And the faithful declare,) ‘We make no distinction (in believing) between any of His Messengers.’ They say, ‘(Lord!) We have heard (Your commandments) and we are obedient. (Grant us) Your protection, Our Lord! For to You is the returning.’”

All Muslims, however, must also seek to pray 5 times a day if they even have the smallest window of time to do so. The prayer can be shortened if necessary, but Salat is critically important. All Muslims must pay zakat if they are even minimally able to do so, and charity based on how much wealth one has is also incredibly important. Making money though interest is explicitly forbidden to us as Muslims, as that is usury. Those who are able to do so must perform Hajj. Fornication, consuming alcohol, and eating pork are forbidden as well. But basically, the Five Pillars and Six Articles of Faith are the principles of Islamic Unity.

Distinctions beyond those I mentioned above are, in my view, extraneous and can be discussed and debated after strategic unity between all those in the Ummah is achieved. This is not to say that these distinctions are unimportant or superfluous, as I myself have my own opinions and views regarding things from the nature of the Caliphs of the Rashidun Caliphate, the use of literal versus metaphorical language in the Quran, the importance of the Sunnah, and so forth.

All I’m saying here is that when so many Muslims are killing other Muslims because of political and interpretational differences, ending that killing is far more important than seeking to have every Muslim agree with each other 100% on everything, which probably will never happen (though Allah knows best).

Proxy conflicts between Sunni and Shia Muslims, especially in Southwest and Central Asia, are avoidable and tend to be more about politically-charged IslamISM than Islam as a religion. In some countries, most people will tend to get their views on what is “real Islam” and what is “apostasy” from the politically-motivated elites of the country and their favored Ulema rather than by studying the Quran in a straightforward manner. For the most part, this means that minor and often political or interpretational differences between Sunni and Shia Islam get magnified by those in power for their own worldly benefits.

Principled and broad unity within the Ummah, regardless of sectarian differences that can be discussed afterwards, is, in my opinion, the most important issue that could revitalize a globalized Islamic civilization and allow the countries of the Middle East, North Africa, and Central Asia in particular to become peaceful, stable, democratic, and fully guided along the Upright Path, in shaa Allah.

This is an opinion piece about "Islamic Unity" written by a revert to Islam.

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Unity of Muslim Ummah, It’s Need, Importance and Suggestions

Abstract No doubt unity and consensus has a miraculous role in developing a nation and achieving their higher goals. Muslim's unity is a major and undeniable problem of the time. The increasing sectarian ethnocentrism has spattered and blemished the fundamental Islamic teachings. Today's Muslims are suffering from numerous problems, and the basic reasons for their plight are i.e. sectarian hatred, creed prejudices, lust for power, intolerance and many other materialistic interests. All these things have combined to confirm falling for Muslims, which deprived them of their honor, dignity and power. On the other hand the enemies of Muslim are united and they are fully aware that their strength lies in the weakness of Muslims. Hence they are engaged in making conspiracies to divide Muslims. Historically, it is proved that sowing germs of disunity and disintegration among Muslims has been a very old and an effective tool of Jews and Christians. Where as the Holy Quran warns us to be united and to remain aloof from them. God also commands Muslims to observe patience and retain unity among them by following the principles of piety and brotherhood. It is possible only when Muslims involved in "fraternity" with broadmindedness. At the same time, it remains the core responsibility of the Muslim rulers to play their role in this connection. Keywords: Unity, sectarian, Islamic teachings, Muslims, Holy Quran

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ESSAY ON "IMPORTANCE OF MUSLIM UNITY"

Strength in Unity: Unveiling the Significance of Muslim Unity 🤝🌟

The word "unity" is derived from the word "unit" which means "one". Simply, we can call a nation united when all the people of that particular nation have the same beliefs, ideas, and thoughts and they work together in peace and harmony.

We all know that unity is strength ; it is one of the essential components of a strong nation. Great things can be achieved if there is unity among the people.

Similarly, the Muslims need unity . It is very important for Muslims to have unity among them. This can lift them higher. It can make them progress.

Muslims need to work together with loyalty , patriotism , and spirit of hard work so that they can make their economy strong. If Muslims trade among each other and work for welfare, this can help in building strong economy.

Apart from this, unity can save the Muslims from enemy attacks. A single person can be easily distracted or attacked. But a large group of people are hard to overcome. In the same way, Muslims must stay together with love and sympathy, they should avoid minor disputes and quarrels so that they’ll be strong and no other nation would be able to attack or overcome them.

In past, Muslims were superior and prosperous due to unity and understanding . But now they have split apart due to which other nations are overtaking them.

Unity has much significance and if Muslims unite again, work together, and ignore minor disagreements, they can regain their position.

NOTE : This essay is especially written for class 9, class 10, class 11 and class 12 . This ESSAY ON "IMPORTANCE OF MUSLIM UNITY" contains only 200 words .