Unity is a term many people discuss, yet its true meaning often remains unclear. When we look at the early generations of Islam, we see a powerful model: a community bound together by one clear message and guided by the Qur’an and the Sunnah. This unity did not ignore differences that naturally arise among people. Instead, it set a solid foundation for how to handle disagreements without breaking apart into factions.
This blog post explores a topic known in Arabic as Al-Iftiraaq wal-Khilaf wa Ilajuh—the concept of disunity, the reasons behind disputes, and how to address them. The discussion will focus on two main points:
- The condemnation of splitting into groups and factions
- The true nature and definition of disunity
Along the way, we will see why disagreements occur, how to recognize the correct path of the Prophet ﷺ and his Companions, and what guidelines exist for dealing with differences in belief or practice. By examining the Qur’an, the Hadith, and explanations from scholars such as Ibn Kathir, Ibn Taymiyyah, and others, we can uncover how Islam urges us to hold firm to one rope: the rope of Allah. This rope is the only true standard that can unite hearts and minds.
1. Condemnation of Disunity
The word Iftiraaq refers to separation and splitting, and it stands in opposition to I’tilaaf, which is coming together in agreement or harmony. Arabic dictionaries like Ta'deeb Al-Lughat Al-Azhari, Maqayis Al-Lughah, and Lisan Al-Arab mention that Iftiraaq is the direct opposite of I’tilaaf. The Qur’an and the Sunnah provide many nusoos (texts) emphasizing unity and warning against division.
1.1 Holding on to the Rope of Allah
- One essential verse appears in Surah Aal ‘Imran where Allah says:
وَاعْتَصِمُوا بِحَبْلِ اللَّـهِ جَمِيعًا وَلَا تَفَرَّقُوا
“And hold firmly to the rope of Allah all together and do not become divided.” (Aali ‘Imran 3:103)
From this verse, two points emerge:
- Allah orders all believers as a group to hold on to the rope of Allah.
- There must be a rope—a standard—that everyone must hold. Merely coming together for unity’s sake is not enough; the unity must be based on the Book of Allah and the authentic Sunnah. A shared ideology grounded in truth is what defines praiseworthy unity.
- Ibn Kathir, commenting on this verse, notes:
أَمَرَهُمْ بِالْجَمَاعَةِ وَنَهَاهُمْ عَنِ التَّفَرُّقِ
“Allah has commanded them with al-Jamaa’ah (to be one group) and prohibited them from separating.”
He also cites multiple Hadith that forbid dividing into factions and insist that Muslims should gather together upon what is right. Ibn Kathir references a narration in Sahih Muslim where the Prophet ﷺ said:
إِنَّ اللَّهَ يَرْضَى لَكُمْ ثَلاَثًا وَيَكْرَهُ لَكُمْ ثَلاَثًا فَيَرْضَى لَكُمْ أَنْ تَعْبُدُوهُ وَلاَ تُشْرِكُوا بِهِ شَيْئًا وَأَنْ تَعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلاَ تَفَرَّقُوا وَيَكْرَهُ لَكُمْ قِيلَ وَقَالَ وَكَثْرَةَ السُّؤَالِ وَإِضَاعَةَ الْمَالِ
Verily Allah likes three things for you and He disapproves three things for you. He is pleased with you that you worship Him and associate nor anything with Him, that you hold fast the rope of Allah, and be not scattered; and He disapproves for you irrelevant talk, persistent questioning ane the wasting of wealth. (Sahih Muslim 1715a)
Ibn Kathir comments that when we, as a community, agree on the rope of Allah and unite upon it, we are protected from error. Once disunity seeps in, the door to mistakes and misguidance opens.
1.2 The 73 Sects
The famous narration about the Ummah dividing into 73 sects is another key teaching. It refers specifically to the Muslim community (Ummah al-Ijaabah), not those who rejected the Prophet’s message (Ummah al-Da’wah). The Prophet ﷺ said: “My Ummah will be split into seventy-three sects, all of them in the Hellfire except one.”
- When asked who the saved group was, the Prophet ﷺ answered:
مَنْ كَانَ عَلَى مِثْلِ مَا أَنَا عَلَيْهِ الْيَوْمَ وَأَصْحَابِي
“Those who are upon what I and my Companions are upon today.” (Sunan Tirmidhi: 2641)
Disputes arise when people move away from the authentic sources: the Qur’an, the Sunnah, and the understanding of the Sahabah (Companions). If someone bases belief or practice on sources other than these, or interprets these sources without the framework taught by the Companions, division soon follows.
1.3 Why People Part Ways
A core reason for disunity is failing to return to the way of the Prophet ﷺ and his Companions. If we lose sight of that standard, personal logic, desires, or biases can creep in. This can lead to groups forming around leaders, ideas, or methods that deviate from the original path.
- Abu al-Qasim al-Taymi رحمه الله in Al-Hujjah fi Bayan al-Mahajjah (v. 2 pg. 236) explains how to recognize the correct way:
فلا بدَّ من تعرُّف ما كان عليه رسول الله ﷺ وأصحابه، وليس طريق معرفته إلا بالنَّقل
“It is necessary to know what the Messenger of Allah ﷺ and his Companions were upon, and there is no path to knowing it except through textual transmission.”
He adds that one must turn to those who have devoted themselves to studying and preserving the texts (the Qur’an and authentic Hadith). People who rely merely on personal logic without textual evidence risk introducing opinions that lead to fragmentation.
2. Haqiqatu Al-Iftiraaq (The Reality of Disunity)
2.1 The Definition of Iftiraaq
Iftiraaq means splitting, and it is the opposite of unity based on truth. Not every disagreement is blameworthy. The early scholars recognized differences in certain furu’ (secondary) matters. For instance, the Sahabah held different views on the meaning of: أَوْ لَامَسْتُمُ النِّسَاءَ (Surah al-Ma’idah 5:6)
Abdullah ibn Mas’ud رضي الله عنه interpreted it as touching, while Abdullah ibn Abbas رضي الله عنهما understood it as intimate relations. Their difference did not create two factions or sects. They did not form separate mosques and label one another as deviant. They recognized that this was a permissible area of interpretation.
The problem arises when people split into rival groups and make every difference a sign of deviance. They might say, “We place our hands here in prayer,” or “We pray this many units of Tarawih,” and then turn these details into reasons for severe division. This is the type of disunity or groupism (hizbiyyah) that the texts condemn.
2.2 When Disunity Becomes Blameworthy
- From the Qur’an, we see verses like:
إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا لَّسْتَ مِنْهُمْ فِي شَيْءٍ
“Indeed, those who have divided their religion and become sects – you [O Muhammad] are not [associated] with them in anything.” (Surah Al-An’am 6:159)
This verse, according to Ibn Kathir رحمه الله and Ibn Jarir al-Tabari رحمه الله, applies to anyone—Muslim or non-Muslim—who breaks away from the pure religion brought by the Prophet ﷺ. Ibn Kathir says the Prophet ﷺ was sent with one clear legislation. Differences based on mere desire or bias are not sanctioned by Islam.
Some wonder about legitimate differences versus harmful ones. The Qur’an acknowledges that debates happen, but the question is whether the underlying cause is a genuine search for truth or a result of hatred, envy, or personal enmity.
- Ibn Kathir also interprets the verse:
وَمَا اخْتَلَفَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِن بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ
And those who were given the Scripture did not differ except after knowledge had come to them - out of jealous animosity between themselves. (Aali ‘Imran 3:19)
He explains that people who were granted knowledge in previous scriptures fell into disagreement only out of بَغْيًا بَيْنَهُمْ (jealous animosity between themselves). They allowed hatred and rivalry to push them into wrong positions, even though they knew better. Some would reject the truth said by a rival, just because it came from that rival.
2.3 Consequences of Splitting
- Allah says in the Quran:
قُلْ هُوَ الْقَادِرُ عَلَىٰ أَن يَبْعَثَ عَلَيْكُمْ عَذَابًا مِّن فَوْقِكُمْ أَوْ مِن تَحْتِ أَرْجُلِكُمْ أَوْ يَلْبِسَكُمْ شِيَعًا وَيُذِيقَ بَعْضَكُم بَأْسَ بَعْضٍ
“Say: He is the one able to send upon you affliction from above you or from beneath your feet or to confuse you [so you become] sects and make you taste the violence of one another.” (Al-An’am 6:65)
When people fracture into factions, they often direct hostility at each other. Abdullah ibn Abbas رضي الله عنهما mentions that a group might label the other as disbelievers (takfir), which can escalate to violence. So Iftiraaq is not only a theoretical problem; it can lead to real harm within a community.
3. Recognizing the Way of the Prophet ﷺ and the Companions
A crucial question arises: How do we identify what the Prophet ﷺ and his Companions were upon, so we can avoid splitting into misguided groups?
- Abu al-Qasim al-Taymi رحمه الله says there is only one path:
وَلَيْسَ طَرِيقُ مَعْرِفَتِهِ إِلَّا النَّقْلُ
“There is no way to know it except through textual evidence.” Al-Hujjah fi Bayan al-Mahajjah (2/236)
He compares this to seeking an opinion in Islamic jurisprudence (fiqh). One consults those who mastered fiqh. If a language rule is in question, one turns to language experts. In the same manner, anyone who wants to know the original teachings of the Prophet ﷺ and his Companions must consult scholars of Hadith who have traced chains of narration and separated authentic reports from weak ones.
3.1 Textual Evidence vs. Personal Logic
Some individuals place reason (‘aql) above revelation. They believe the mind alone should decide what is acceptable or unacceptable in faith. This approach can cause divisions because personal reasoning differs from one person to another. Abu al-Qasim al-Taymi رحمه الله stresses that the true standard is the preserved Sunnah and the understanding of the early generations, not personal whims.
3.2 Examples from the Early Scholars
Ibn Kathir, Ibn Jarir al-Tabari, and others verify that the Qur’anic warnings against splitting apply to both non-Muslims and Muslims. Ibn Kathir points out that some differences are about leaving Islam entirely, while other differences are about introducing errors within Islam. In both cases, the Prophet ﷺ disowns those who break away from the core teachings and form factions.
4. Types of Disagreements: Praiseworthy vs. Blameworthy
4.1 Usool (Fundamentals) and Furu’ (Sub-Branches)
Disagreements in usool (fundamental principles) can lead to deviance when someone rejects established matters of aqeedah. For example, if someone belittles the Companions or denies basic beliefs that have always been part of Islam, this is not a small issue.
Imam Ash-Shafi’i رحمه الله illustrates the distinction between an error in fundamentals and an error in secondary issues. In the biography of Imam Ash-Shafi’i found in Siyar A’lam an-Nubala’, Imam adh-Dhahabi رحمه الله quotes Ash-Shafi’i saying that it is better for a scholar to be told “you erred” (akhta’t) in a matter of fiqh than to be accused of leaving the faith (zindiq). Adh-Dhahabi then comments:
“This indicates that a mistake in usool is not like a mistake in furu’.” Siyar A’lam an-Nubala (10/18-19)
4.2 Mistakes in Secondary Matters
Some differences in secondary matters (masa’il fiqhiyyah) are acceptable. Scholars of the past allowed such differences. They did not turn them into reasons for naming a new sect or forming a new group. For instance, praying Tarawih with a certain number of units or placing the hands in different positions during prayer are furu’. If a person says, “I have strong evidence for one position,” that is valid. But turning it into a rallying cry or labeling others as deviants crosses into blameworthy disunity.
4.3 Analyzing the Core Areas of Creed
Imam ash-Shatibi رحمه الله in al-I’tisam explains that a group becomes a separate firqah (sect) when it opposes the saved group (firqah naajiyah) in a kulli (comprehensive) principle, not a small detail. Five key areas often come up in books of creed:
- Al-Asmaa’ was-Sifaat – Names and Attributes of Allah.
- Al-Qadaa’ wal-Qadr – Divine Decree.
- Al-Asmaa’ wal-Ahkaam – The status of certain individuals, labeling actions as permissible or not, etc.
- The position on the Sahabah – Respecting all the Companions.
- Al-Wa’d wal-Wa’eed – Promises and threats in the Hereafter.
Opposing the mainstream Muslims in these core areas can place a person outside the circle of Ahlus-Sunnah. Yet small errors in advanced discussions—such as interpreting a specific hadith on a particular attribute—do not necessarily remove a person from Ahlus-Sunnah.
5. The Path of Leniency with Mistakes
5.1 Ibn Khuzaimah’s Interpretation
Imam adh-Dhahabi رحمه الله mentions that Imam Ibn Khuzaimah رحمه الله wrote a large book on Tawheed. In it, Ibn Khuzaimah interpreted “Hadith as-Surah” in a manner different from what is commonly accepted. Adh-Dhahabi says we should excuse him because it is one isolated interpretation (ta’weel):
“Anyone who interprets one of the attributes is excused, for the Salaf did not indulge in interpretation; they believed, withheld, and consigned its ultimate reality to Allah. ” Siyar A’lam an-Nubala (14/376)
5.2 The Example of Mujahid
Mujahid ibn Jabr رحمه الله, a leading student of Abdullah ibn Abbas رضي الله عنهما, gave a different interpretation for the verse:
وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ
إِلَىٰ رَبِّهَا نَاظِرَةٌ
Some faces that Day shall be Nâdirah (shining and radiant). Looking at their Lord (Allâh). (Al-Qiyamah 75:22–23)
He explained “looking toward their Lord” as “awaiting His reward.” Even though the mainstream position is that believers will literally see Allah, Mujahid’s statement was seen as an isolated interpretation.
That being said, there are narrations from Mujahid himself where he affirms that believers will see Allah on the Day of Judgment.
5.3 Ibn Taymiyyah on Disagreements
Shaykh al-Islam Ibn Taymiyyah رحمه الله addressed accusations against him that he labeled everyone who disagreed with Aqeedah al-Waasitiyyah as deviant. He replied:
“It is not my view that anyone who contradicts me in something found in this ‘Aqeedah is destroyed. The person might strive to reach the truth yet err, and Allah can forgive him his mistake. The proof might not have reached him, or he may have good deeds by which Allah wipes away his error.” (Majmoo' al-Fatāwā:3/179)
This stance shows that not every difference requires total condemnation. What matters is whether the person remains within the framework the Qur’an and Sunnah define.
6. The Impact of Disputes
The Prophet ﷺ spoke about unity in many authentic narrations.
- In Sahih Muslim, there is a report:
مَنْ خَرَجَ مِنَ الطَّاعَةِ، وَفَارَقَ الْجَمَاعَةَ فَمَاتَ، مَاتَ مِيتَةً جَاهِلِيَّةً
“Whoever rebels against obedience and separates from the Jama’ah (the main body of Muslims) and dies in that state, dies a death of ignorance (Jahiliyyah).” (Sahih Muslim: 1848)
Imam al-Qurtubi رحمه الله, in his commentary al-Mufhim lima Ashkala min Talkhees Kitab Muslim, says “Jama’ah” here refers to the community of Muslims and their leader or any matter in which they have united. Leaving them and choosing isolation leads to the blameworthy state described as jahiliyyah.
In Jami' at-Tirmidhi, ‘Umar ibn al-Khattab رضي الله عنه narrates that the Prophet ﷺ said:
مَنْ أَرَادَ بُحْبُوحَةَ الْجَنَّةِ فَلْيَلْزَمِ الْجَمَاعَةَ
“Whoever wants the vastness of Paradise should stick to the Jama’ah.” (Jami' at-Tirmidhi: 2165)
He then mentioned that Shaytan is always with one person and is more distant from two. Growing isolation invites negative influence, while remaining with the unified body helps a person stay aligned with truth.
- Another verse that underscores punishment through division is:
قُلْ هُوَ ٱلْقَادِرُ عَلَىٰٓ أَن يَبْعَثَ عَلَيْكُمْ عَذَابًا مِّن فَوْقِكُمْ أَوْ مِن تَحْتِ أَرْجُلِكُمْ أَوْ يَلْبِسَكُمْ شِيَعًا وَيُذِيقَ بَعْضَكُم بَأْسَ بَعْضٍ
Say, "He is the [one] Able to send upon you affliction from above you or from beneath your feet or to confuse you [so you become] sects and make you taste the violence of one another." (Al-An’am 6:65)
The threat is that different groups within the Ummah turn on one another, causing internal strife and conflict. This is a punishment that manifests when the rope of Allah is abandoned.
7. Concluding Thoughts
Al-Iftiraaq wal-Khilaf—the topic of disunity and disagreement—is vast. Scholars of Islam have written extensively on its causes and cures. We see, however, two main lessons:
- Unity must be rooted in truth. Merely uniting for the sake of appearances is not praiseworthy if the underlying beliefs are in conflict with the Qur’an and the Sunnah. Real unity happens when believers come together upon the “rope of Allah,” guided by the teachings of the Prophet ﷺ and his Companions.
- Not all differences are equal. There is a difference between disagreements on secondary jurisprudential matters and those that strike the foundations of Aqeedah. When someone deviates in the fundamentals, that path can lead to forming a new sect. When someone interprets a secondary aspect based on recognized principles, it remains within the broader umbrella of Ahlus-Sunnah, even if we judge that interpretation to be a mistake.
Muslims who study the Qur’an and the Sunnah—along with the methodology of the early generations—gain clarity in recognizing harmful splitting versus permitted diversity. The danger lies in turning every difference of opinion into a new faction, labeling others as misguided for matters the early scholars allowed to be open to interpretation.
Final Reminder
Allah’s Messenger ﷺ showed the path of firmness in fundamentals and leniency in matters where scholars have long differed. Those who slip into unwarranted division risk the threat of having to face Allah with the sin of disunity, which carries heavy consequences. May Allah allow us to:
وَاعْتَصِمُوا بِحَبْلِ اللَّـهِ جَمِيعًا
“Hold firmly to the rope of Allah all together.” (Surah Aali ‘Imran 3:103)
This is the rope that binds hearts together, ensuring that differences in matters of fiqh or interpretation do not tear the Ummah apart. May we remain people of balance, respecting valid scholarly differences yet standing united in the core truths that define the religion of Islam.
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