Presented by Zia H Shah MD

Abstract: Islam exhorts believers to unite in faith and compassion, yet our community is often fragmented into sectarian “parties.” Just as Americans see themselves as Democrats, Republicans, or Independents – with some leaders eventually rising above party lines for the common good – Muslims too must transcend sectarian partisanship. The Qur’an commands: “Hold firmly to the rope of Allah all together and do not become divided” corpus.quran.com. The Prophet (ﷺ) likewise taught that true believers are “like one body” sunnah.com. Unfortunately, many Muslims remain preoccupied with narrow sectarian interests. This essay explores the analogy between partisan politics and Islamic sects (e.g. Sunnī vs Shīʿī and various subgroups), noting how smaller communities like Ismāʿīlīs, Bohras, Memons and the Ahmadiyya can become even more insular. It emphasizes that the best among us must follow the Prophet’s highest vision – developing compassion for the entire Ummah – rather than settling for factional gains.

Political Parties and Religious Sects: A Troubling Analogy

Muslims today often resemble a nation of religious parties. There are major “parties” (e.g. Sunnīs and Shīʿas) and many smaller ones (Sufis, Ibādīs, etc.), analogous to Democrats, Republicans, and Independents. In politics, partisanship can impede the national interest; only when leaders work bipartisan can society truly progress. Similarly, sectarian partisanship can impede the Islamic mission. Many groups focus on their own traditions and gains, sometimes rejecting or marginalizing others. For example, it has been noted that “Sunnīs frequently discriminate against Ahmadiyya, Alawites, Quranists, and sometimes Shīʿas” en.wikipedia.org. In effect, each sect often prioritizes its narrow interests over the wider Ummah. In the worst case, Muslims even debate who is “more Muslim,” mirroring how Democrats and Republicans often view each other as the “other party.”

Yet Islamic scripture criticizes division. Allah warns the Prophet that “those who divide their religion and break up into sects… their affair is only with Allah” quran.com, implying that sect-makers face judgment from God, not from pious Muslim leaders. Likewise the Qur’an starkly advises: “And be not like those who became divided and differed after the clear proofs came to them… they will have a great punishment” corequran.com. In other words, fragmentation after guidance brings ruin, not blessing. Despite such warnings, historical and modern leaders too often retreat into sectarian camps. Early on, as one historian notes, the first civil wars after the Prophet’s death – the Kharijite, Sunnī and Shīʿa splits – arose over political succession en.wikipedia.org. Such schisms (analogous to bitter party feuds) weakened the Muslim state. Today, we see similar fissures: intra-Sunnī rivalries (e.g. Barelvis vs. Deobandis) and Shīʿa factions, as well as sectarian conflicts in places like Iraq and Syria. These divisions mirror how partisan politics can paralyze a nation; they also contradict the Qur’anic ideal of oneness.

Key Analogy: “If American politicians sometimes abandon strict party lines for the nation’s sake, Muslim leaders too should put Ummah interests above sect. Sectarian partisanship has no place when the Prophet envisioned one brotherhood.”

The Plight of Smaller Muslim Communities

The problem is often even sharper for smaller Muslim groups. When numbers are few, a community may double down on its distinct identity, becoming even more insular. For example, the Shiʿī offshoot known as Ismāʿīlī Islam later fractured internally: it split into Nizārī and Mustaʿlī branches, and the Mustaʿlī itself divided into Ḥāfiẓī and Ṭayyibi. The latter (the Ṭayyibi) are popularly called “Bohras,” which in turn have Dawoodi, Sulaymānī and Alavi subgroups en.wikipedia.org. Each split has created more insular circles. Likewise, the Ahmadiyya Movement (founded 1889) divided into the main Ahmadiyya Muslim Community and the Lahore Ahmadiyya group en.wikipedia.org. Even within these “minor parties,” doctrinal nuances become focal: Ahmadis differ over beliefs like the finality of Prophethood (Khatam an-Nabiyyīn) en.wikipedia.org, and Muslims often respond by branding Ahmadīs as non-Muslim. All this breeds isolation. The Memon community (Gujarati Sunni Muslims) likewise maintains its own traditions and networks en.wikipedia.org, showing how ethnicity can overlay sectarian identity.

Because they are small, these groups may lack the clout to influence wider Islamic discourse. Fear of persecution can also heighten inward focus: Ahmadīs have famously faced legal bans and violence in some countries en.wikipedia.org. Thus members of small sects can end up caring mainly for their own survival, rather than seeking unity. This is akin to third-party voters in politics who feel neglected and cling to a narrow base. But the Prophet (ﷺ) taught no hierarchy of blood or race: in his Farewell Sermon he declared “All mankind is from Adam and Eve; an Arab has no superiority over a non-Arab… nor does a white have any superiority over a black, except by piety and good action.” humanappeal.org.uk. By extension, an Ismāʿīlī or Memon has no lesser claim to the Ummah than a Sunni or Shīʿa. The faith of a Muslim is measured by taqwā (God-consciousness) alone humanappeal.org.uk quran.com. All must resist the temptation to guard sectarian borders.

Islamic Teachings on Unity and Compassion

Islamic texts repeatedly call us to brotherhood and mutual care, rather than factionalism. The Prophet ﷺ said: “The believers, in their mutual kindness, compassion, and sympathy, are just like one body: if one part of it suffers, the whole body responds to it with wakefulness and fever.” sunnah.com. This powerful image shows that a hurt Ummah must hurt all of us; we are physiologically united by our faith. He also said: “None of you truly believes until he loves for his brother what he loves for himself.” sunnah.com. In other words, selfless concern – not selfish partisanship – is the mark of faith. A bullet-point summary of these teachings might look like:

• “Hold firmly to the rope of Allah… and be not divided.” (Qur’an 3:103)corpus.quran.com
• “The believers are like one body.” (Hadith of Anas, Ṣaḥīḥ)sunnah.com
• “Love for your brother what you love for yourself.” (Hadith, also Ṣaḥīḥ)sunnah.com
• “O mankind, We created you… so that you may know one another.” (Qur’an 49:13)quran.com
• “All mankind is from Adam and Eve… no superiority except by piety.” (Prophet’s Farewell Sermon)humanappeal.org.uk

These texts make it clear that Islam is meant to build a single Ummah of believers, not a federation of competing groups. When scholars discuss valid differences (ikhtilāf) – for example, divergent fiqh opinions – they often note that such differences within limits can be a mercy. But all agree that unity on core truths is mandatory. The Qur’an calls Muslims “the best community [ummah] brought forth for mankind, enjoining what is right and forbidding what is wrong”corequran.com. A community divided by trivial disputes cannot fulfill that noble role.

Toward a “Bipartisan” Muslim Ummah

In light of these principles, what should best Muslims do? They should emulate the ideal politician who puts country above party. A “bipartisan” believer reaches across sect lines to serve Islam. Practically, this means cooperating on common causes (feeding the hungry, defending religious freedom, etc.) regardless of sect. It means respectful dialogue instead of demonization. It means addressing the whole Ummah’s needs – from Palestine to Rohingya to local neighbors – without sectarian agenda.

Some practical steps might include:

• Form cross-sect alliances: Invite scholars and activists from different sects to work on social projects or issue statements on justice, inspired by “loving for your brother what you love for yourself” sunnah.com.
• Emphasize common texts: Study Quran and authentic Ḥadīth (e.g. Bukhārī, Muslim) that stress unity and kindness, as reminders against petty disputes.
• Promote interfaith within Islam: Encourage marriages, friendships, business partnerships across sect lines, reflecting the Qur’anic ideal that diversity is for knowing one another quran.com, not rivalries.
• Speak against discrimination: Call out when any group (however small) is stigmatized. Remind Muslims of the Farewell Sermon: no group is superior by birth humanappeal.org.uk.

Leaders should especially heed the Qur’an: “And hold fast, all of you united, to the rope of God and do not be divided” corpus.quran.com. The “rope of God” here is understood as the Quran and Sunnah shared by all Muslims. If each community holds to that one rope rather than to its own factional rope, division will lessen. The Prophet ﷺ warned that my Ummah will fracture into sects (some traditions say 73) – but he also pointed out that the saved group will be “what I and my companions are upon.” In other words, the way of unity is clear: follow the guidance of the Prophet and his best Companions. By contrast, following only our own fringe teachings leads to the fate mentioned in 6:159: “Indeed, those who have divided their religion… their affair is only with Allah”quran.com.

Ultimately, Muslims must choose whether to be partisan or to be one body. The rewards for unity are immense: a stronger Ummah, better witness to the world, and Allah’s mercy. Allah calls us “the best community” only if we enjoin good togethercorequran.com. A divided Ummah forfeits this distinction. As one learned saying goes, the Prophet ﷺ told us he leaves two great trusts behind: the Book of Allah and his Sunnah, and if we hold fast to these we will not go astray. Holding these as our shared rope can unite hearts.

Epilogue: Rising Above Differences

In conclusion, the metaphor of partisan politics teaches a stark lesson: alliances beyond our narrow loyalties are possible and, in fact, necessary. The greatest Americans sometimes set aside party rivalry for the nation; the greatest Muslims must set aside sectarianism for the Ummah. We began by quoting Qur’an 3:103 – “Hold firmly to the rope of Allah all together and do not become divided”corpus.quran.com – and by the Prophet’s analogy that “believers are like one body”sunnah.com. These reminders belong to every Muslim, Sunni and Shīʿī alike, Ismāʿīlī and Bohra, Ahmadi and non-Ahmadi, Memon and Alawite: we are one Ummah under Allah.

Let us heed our founding texts. Rather than gloating over my own “side,” a true Muslim rejoices to see any fellow believer succeed in faith and character. We must be grateful when any group reaches out across divides to help a fellow Muslim. In practical terms, this means reaching out to our Muslim brothers and sisters of all backgrounds: visiting each other’s mosques, inter-communal study circles, and charity drives. It means condemning bigotry equally, whether against Sunnīs, Shīʿas, Ahmadīs or any group. It means giving Muslims of all sects the benefit of the doubt and the kindness the Prophet ﷺ exemplified.

A thematic epilogue: the Ummah’s strength lies in its unity. The Prophet ﷺ’s vision was not partisanship, but universal compassion. When we follow him, the whole of the Ummah flourishes. When he said in his Farewell Sermon that no person is better except by pietyhumanappeal.org.uk, he implicitly condemned sectarian pride. The next step is for the best Muslims to live that ideal – to be truly “bipartisan,” working for every member of the community. Holding tightly to that rope of Allahcorpus.quran.com, let us bind ourselves to one another in brotherhood and service. By Allah’s mercy, such unity will honor the Prophet’s legacy and bring blessings to all.

Sources: The quotations above are drawn from the Qur’an (e.g. 3:103corpus.quran.com, 49:13quran.com, 6:159quran.com, 3:105corequran.com) and authentic Ḥadīth (e.g. Bukhārī, Riyāḍ as-Sāliḥīnsunnah.comsunnah.com). Historical context is noted from Islamic history (succession conflictsen.wikipedia.org) and scholarly observations (sect splitsen.wikipedia.orgen.wikipedia.org). All Muslims and sects mentioned are real communities, intended only as examples to understand the importance of unity.