Epigraph

If two groups of the believers fight, you [believers] should try to reconcile them; if one of them is [clearly] oppressing the other, fight the oppressors until they submit to God’s command, then make a just and even-handed reconciliation between the two of them: God loves those who are even-handed. The believers are brothers, so make peace between your two brothers and be mindful of God, so that you may be given mercy. (Al Quran 49:9-10)

Presented by Zia H Shah MD

Abstract

Abstract: The First Crusade (1096–1099) succeeded largely due to Muslim disunity – politically fragmented states and a deep Sunni-Shia theological divide prevented a coordinated defense. For nearly 90 years after Jerusalem’s fall in 1099, Muslim efforts to reclaim the Holy City were hampered by rival dynasties and sectarian rifts. It was only under Salah al-Din Yusuf ibn Ayyub (Saladin), who unified Muslim ranks by overcoming internal divisions (notably by ending the Fatimid Shia caliphate in 1171), that a united counter-crusade became possible. Saladin’s unity of purpose culminated in the decisive victory at Hattin and the recapture of Jerusalem in 1187, nearly 88 years after the First Crusade. This history underscores the Quranic injunction that “the believers are but brothers” and must reconcile conflicts in their ranks (Quran 49:9–10). Today, the Muslim world remains divided across nation-states, sects, and ethnic communities, a fragmentation that weakens its social and spiritual coherence. The lesson from history is that external threats can awaken a sense of unity: just as the Crusades eventually spurred Muslim solidarity, the modern ideological “attack” of atheism and irreligion now challenges Muslims worldwide to transcend sectarian schisms. The best path to unity in our era, this analysis argues, is a renewed focus on the Quranic presentation of Tawḥīd (Monotheism) as a common ground. By presenting a compelling scientific, philosophical, and theological defense of belief in the One Creator, Muslim scholars can address the doubts of younger generations and rally diverse Muslim communities around their shared faith. Such an intellectual and spiritual renewal of monotheism not only fortifies Muslim youth against skepticism, but also shifts focus away from petty sectarian disputes – demonstrating that Muslims can find deeper kinship with each other through God’s Oneness, just as they often find common values with fellow People of the Book (Christians and Jews). In summary, unity through faith in One God is a timeless formula: it enabled Saladin’s victory in the past and may yet heal the rifts of the present.

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Muslim Disunity During the First Crusade

When the First Crusade struck the Middle East at the close of the 11th century, the Muslim world was painfully fragmented. Politically, the region was splintered among rival rulers: the Sunni Seljuk Turks held parts of Syria and Anatolia under the nominal Abbasid caliph, while a Shia Fatimid caliphate in Egypt claimed its own authority. This Sunni–Shia schism, institutionalized by two competing caliphates in Baghdad and Cairo, was the foremost “confessional divide”. In addition, smaller factions and local warlords further fractured Muslim unity, from breakaway Seljuk principalities in Syria to dissident sects like the newly emergent Nizari Isma’ili “Assassins”. As historian Jay Rubenstein notes, this disunity was “ingrained” – after centuries of internal quarrels, Muslims had become “small-minded territorial princes” often more concerned with local rivalries than common defense.

Such political and theological fragmentation proved disastrous when the Crusaders arrived. Rather than facing a unified resistance, the Crusading armies in 1097–1099 encountered a divided enemy that they could defeat piecemeal. Christian chroniclers and later historians alike observed that the Crusaders “clearly benefitted from the disunity of Muslim rule and the lack of a unified military opposition”. The Fatimid Shi’ite rulers of Egypt, for example, were ambivalent toward the mostly Sunni Turkish defenders of Syria – at times the Fatimids even negotiated with the Crusaders, hoping to regain territory from their Sunni rivals. In fact, the Fatimids opportunistically retook Jerusalem from the Seljuks in 1098, only to lose it to the Crusaders a year later, having failed to ally with their Sunni counterparts. Meanwhile in Syria, local Emirs in Aleppo, Damascus, and other cities distrustfully guarded their own domains and often failed to come to each other’s aid. This lack of coordination allowed the relatively small Crusader forces to conquer major cities like Antioch and ultimately Jerusalem in 1099. Contemporary voices were keenly aware of how detrimental these divisions were. In 1105, the Damascene scholar ʿAlī ibn Tahir al-Sulami penned a treatise urging that Muslims must “set aside differences” and unite in jihad to expel the invaders. He decried the “wicked race” of Franks for seizing Jerusalem and other Muslim lands, yet lamented that “the Islamic world had done nothing” due to its internal discord. Al-Sulami’s call went largely unheeded at the time – a telling sign that sectarian and political rivalries were too deep-seated to permit a rapid united response.

The consequences of this Muslim disunity during the First Crusade were stark. Jerusalem – home to Islam’s third-holiest site – remained under Crusader (Frankish) control for nearly nine decades, despite being surrounded by Muslim territories. In these years, sporadic attempts to counter-attack (for instance, by Atabeg Kerbogha at Antioch in 1098, or later by small coalitions during the Second Crusade in 1148) failed to achieve decisive results, largely because no pan-Islamic front could coalesce. As a modern analyst observes, after the Crusaders’ initial conquests, “the task of the crusaders became defensive – to hold what they had won”, and for a long time they succeeded precisely because Muslim powers remained more divided against each other than against the invaders.

Saladin’s Unification of the Muslim Front

A 16th-century European portrayal of Saladin, who united the Muslims and recaptured Jerusalem in 1187.
By the mid-12th century, the situation began to change as visionary leaders arose to heal the rifts in the Muslim camp. The most celebrated of these was Ṣalāḥ al-Dīn Yūsuf ibn Ayyūb, known to the West as Saladin. Born in 1137, Saladin came of age in a world still “rife with divisions, both political and religious,” much like the modern era. He served under his mentor Nur al-Din Zengi, a zealous Sunni ruler of Syria who had already preached unity against the Crusaders. It was Nur al-Din’s dream to “unite the Muslim peoples between the Nile and the Euphrates to create a united front against the Crusaders”, a vision that Saladin absorbed as a young man.

Saladin’s opportunity to realize this vision came via Egypt. In 1169, he became the vizier of Fatimid-ruled Egypt (initially on behalf of Nur al-Din) and soon found himself the de facto ruler of the country. The Fatimid Caliphate was a Shia regime that had long been isolated from (and often antagonistic toward) the Sunni rulers in the east. Saladin, a devout Sunni, understood that Egypt had to be brought back into the Sunni fold to form a strong, united Muslim front. In a daring move in 1171, Saladin deposed the last Fatimid caliph, officially ending the Fatimid Shi’a dynasty and restoring Egypt’s allegiance to the Sunni Abbasid caliph in Baghdad. This moment was pivotal: for the first time in centuries, Egypt and Syria acknowledged the same caliphal authority, removing the major theological schism that had split the Muslim world’s political loyalties. Saladin’s contemporaries recognized the religious importance of this step – Egypt’s “return to orthodoxy” (Sunni Islam) was lauded by Sunni scholars even as some Egyptian partisans resisted the change. With the Shia-Sunni rift bridged (at least politically) by Saladin’s takeover of Egypt, one major obstacle to Muslim unity was overcome.

However, unity was not achieved by theology alone; it also required pragmatic consolidation of power. Even after 1171, many Muslim-held cities remained under independent rulers who were not yet aligned with Saladin. When Saladin’s patron Nur al-Din died in 1174, a power vacuum in Syria presented both a danger and an opportunity. Saladin seized the moment: no longer constrained by a superior, he embarked on a campaign to subdue or ally with other Muslim princes across Syria and Mesopotamia. He understood that before confronting the Crusaders he “would first have to unite the Muslims as a foundation for war” against the Franks. In the ensuing years, Saladin used diplomacy, strategic marriages, and military action to bring Damascus, Aleppo, and Mosul under his influence, toppling refractory dynasties or forging alliances as needed. This was not an easy or bloodless process – it meant that Saladin fought fellow Muslims at times (for example, battling the Zengid princes for control of Aleppo). Yet, significantly, these conflicts were driven not by sectarian hatred (Saladin did not persecute the common Shi’a populace in Egypt, for instance) but by a determination to eliminate disunity. His underlying goal was the Quranic ideal of a single, united brotherhood of believers standing against aggression. Indeed, one could say Saladin was implementing in political-military terms the command of the Qur’an: “If one party of believers transgresses against another, fight the one that transgresses until it returns to Allah’s command; then, if it returns, make peace between them with justice” (Quran 49:9). He quelled the transgressive faction (the Fatimid regime and other insubordinate rulers) and then sought just reconciliation under a single Islamic authority, thereby reuniting the believers’ ranks.

With the Muslim front now largely unified from Egypt to Iraq under Saladin’s leadership (the Ayyubid Sultanate), the stage was set for an effective counter-Crusade. Saladin, described even by European historians as a leader who “unified the forces of Islam”, was able to channel the full weight of this unity against the Crusader states. The culmination came in 1187 at the Battle of Ḥaṭṭīn, where Saladin’s army – composed of Egyptians, Syrians, Mesopotamians, and other Muslim contingents all fighting under one banner – crushed the Crusader forces in a decisive victory. In the aftermath, Saladin’s troops reconquered dozens of towns and fortresses across Palestine and Syria. Finally, in October 1187, Saladin’s forces entered Jerusalem, liberating the holy city from 88 years of Frankish rule. The news of Jerusalem’s recovery reverberated across the Muslim world; it was not only a military triumph but a spiritual vindication of Muslim unity. Contemporary Muslim chronicles often credit divine favor for this achievement, but they also explicitly note the role of unity and jihad in contrast to earlier disunity. As one medieval observer put it, the Muslims “had finally learned to overcome their divisions and obey the call to Jihad” – fulfilling al-Sulami’s plea of 1105 after so many decades.

Saladin’s victory and magnanimous behavior (notably his protection of Jerusalem’s Christian residents) made him a hero in Islamic history. More pertinent to our analysis, his life demonstrated that only a politically and theologically united Muslim response could reverse the Crusader gains. Theologically, Saladin reaffirmed Sunni Islam as the common platform (while tolerating non-Sunni communities under his rule), and politically he built a broad coalition that transcended ethnic and sectarian lines. In essence, Saladin recreated the “universal brotherhood” that the Qur’an enjoins – an Ummah united in worship of One God and defense of the community. Quran 49:10 states: “The Believers are but a single Brotherhood: so make peace and reconciliation between your brothers; and fear Allah, that you may receive mercy”. Saladin’s achievement in 1187 was a historic enactment of this verse: once the Muslims stopped fighting each other and stood shoulder-to-shoulder as brethren, divine mercy (as they believed) manifested in the form of victory over the invaders.

Quranic Emphasis on Unity and Brotherhood (49:9–10)

Islam’s foundational texts strongly stress unity, brotherhood, and reconciliation among believers – an ideal starkly contrasted with the discord that plagued Muslims during the First Crusade era. Verses 9–10 of Surah al-Ḥujurāt (49) are particularly instructive. Allah says:

“If two parties of the believers fight each other, make peace between them. But if one of them transgresses against the other, then fight the one that transgresses until it returns to the command of Allah. Then if it returns, make reconciliation between them with justice and act justly. Indeed, Allah loves those who act justly. The believers are but brothers, so make peace between your brothers, and fear Allah so that you may receive mercy.” (Quran 49:9–10)

These verses establish the principle that Muslims form a single brotherhood (ikhwa) in faith, and that unity must be maintained even if it requires collective intervention to end injustice. Classic Islamic scholarship views this as a “divine, multi-stage framework” for conflict resolution within the Ummah. Tafsir masters like Ibn Kathir noted that while fighting among believers is deplorable, Allah pragmatically outlined what to do if it occurs: first seek peaceful reconciliation, and if one side persists in oppression (baghy), the community must even use force (as a last resort) to stop the aggressor and restore harmony. Crucially, any such intervention is not to annihilate the transgressors but to bring them back to “the command of Allah” (i.e. justice and unity), after which reconciliation in equity must follow. Thus, the ultimate goal is always to reunite the believers as brothers, not to perpetuate divisions. Jurists like Imām al-Qurṭubī emphasize that enforcing peace between feuding Muslims is a collective obligation (farḍ kifāyah) on the community. The Prophet Muhammad ﷺ reinforced this teaching, calling Muslims “one body” – “if one part is in pain, the whole body suffers” – and saying “Allah’s servants are brothers, so reconcile between your brothers”. There is “universal scholarly consensus” on the duty to implement these verses and preserve Muslim unity.

Commentators across eras, classical and contemporary, have eloquently expanded on the theme of Islamic brotherhood in these verses. Medieval exegete Al-Ṭabarī explained that believers share a bond of faith akin to kinship; thus just as real brothers must not shed each other’s blood, Muslims are forbidden from injustice toward one another. The renowned Imam Ibn Kathīr likewise remarks that infighting is antithetical to the nature of believers, and that Allah’s command in 49:9–10 provides a practical method to address it and restore fraternity. Modern scholar Abul A‘la Maududi writes, “This verse establishes a universal brotherhood of all the Muslims of the world, and it is by virtue of this that the sort of fraternity that exists among the Muslims exists among the followers of no other religion.” He cites hadiths to illustrate its importance: the Prophet took pledges from the Companions “that I will remain a well-wisher of every Muslim”, and taught that “to abuse a Muslim is sinful and to fight him is disbelief.” In other words, enmity among Muslims is a major sin, tantamount to faithlessness, whereas sincere goodwill and unity are integral to true faith. Another hadith, recorded in Sahih Muslim, states: “A Muslim is a brother to another Muslim: he does not wrong him, nor abandon him, nor despise him. The whole of a Muslim’s blood, property and honor is sacred to another Muslim.” Such teachings laid the ethical groundwork for a cohesive community.

Scholars also note the Quran’s wisdom in linking Allah-consciousness (taqwā) with communal harmony – “fear Allah that you may receive mercy” is mentioned in 49:10. This implies that unity is not just a social ideal but a spiritual obligation: by reconciling and uniting, Muslims demonstrate piety and invite divine mercy. In a poignant observation, the 14th-century jurist Ibn Taymiyyah wrote, “It is recommended (mustahab) to leave a recommended [personal] action for the sake of bringing hearts together… for the benefit of bringing together the hearts in dīn is greater”. In other words, Muslims should even sacrifice supererogatory practices if they become points of contention, because preserving unity and goodwill takes priority. Such guidance is painfully relevant when minor jurisprudential differences or ethnic customs threaten to split the community; the higher virtue is always maintaining brotherhood.

The fruits of unity are not merely theoretical. Islamic history provides tangible examples – and none greater than the story of Saladin we have recounted. We can see Saladin’s efforts as a case of putting Quran 49:9 into action: when faced with “two parties of believers fighting” (Sunni vs Shia states, rival Sunni princes, etc.), he strove to “make peace between them” and “fight the transgressor until it returned to Allah’s command”. Ultimately he reconciled former enemies under one banner, allowing the “brothers” to fight together against the true enemy. This aligns with the Prophet’s teaching that “The believers in their mutual kindness, compassion and sympathy are like one body” – a metaphor often quoted in classical commentary. Saladin united that body, and thereby it healed from within and gained strength to repel external harm. The lesson drawn by many Muslim writers is that Allah granted victory when Muslims heeded His command to unite, whereas defeat and humiliation had been the result of disunity. As one classical Arabic couplet (attributed to Alī ibn Abi Talib) encapsulates: “Your brethren are your support; they harm themselves to benefit you. If time’s misfortune shatters you, they will pick up the pieces.” This spirit of mutual sacrifice and solidarity is exactly what the Quran and Sunnah demand – and exactly what is needed in every age for the Muslim Ummah to thrive.

Modern Divisions and the Common Threat of Atheism

Fast forward to the 21st century, and one might ask: Has the Muslim world overcome its internal divisions, or do Saladin’s era and ours share unfortunate similarities? Sadly, despite the passage of 900 years, many of the same fissures persist. The Muslim-majority world today is partitioned into over 50 nation-states – a legacy of history (especially colonial-era borders) that often pits Muslim governments against each other in pursuit of national interest. The sense of a single political ummah is weakened by disputes between countries (consider the rifts between some Arab states, or between Iran and its Sunni neighbors, etc.). Moreover, the Sunni–Shia divide, and subdivisions within each, continue to “fester”, sometimes erupting into open conflict. As one commentator notes, “The Muslim world is still divided by the fundamental Sunni-Shia schism and a multiplicity of sects quarreling about both theological and worldly matters.” In various regions, sectarian strife – e.g. Sunni vs Shia tensions in the Middle East, or intra-Sunni ideological clashes between extremist and moderate interpretations – has led to violence and mutual distrust. This ugly sectarian picture not only weakens Muslim societies internally, but also damages the image of Islam globally, as outsiders see Muslims unable to relate peaceably even with their fellow believers. It is often remarked (not without irony) that a Muslim and a Christian in the West may find more common ground on moral and spiritual issues (since both share belief in God and prophets) than two Muslims of rival sects find with each other. Such an impression feeds negative stereotypes and Islamophobic tropes about perpetual infighting. Clearly, the ideal of Quranic brotherhood is far from realized in today’s reality.

However, history teaches that times of trial can also be times of unity. Just as the Crusader onslaught eventually compelled Muslims to unite in the 12th century, the modern Muslim world faces a different kind of onslaught – not an invading army of steel, but an insidious invasion of ideas and ideologies that threaten the spiritual identity of Muslim youth. The most prominent of these is the rise of atheism and secularism, a trend sweeping across many societies due to scientific skepticism, aggressive secular pop culture, and reaction against religious extremism. In many countries and communities, there is evidence that some young Muslims are drifting away from the Islamic ideal, either into a completely secular lifestyle or even formally leaving the faith. A Pew Research Center study in the United States, for example, found that about 1 in 4 adults raised Muslim no longer identify as Muslim – a startling statistic that reflects both conversions to other faiths and adoption of agnostic/atheist beliefs. While the exact figures vary globally, Muslim leaders everywhere have voiced concern that materialism, doubt in religious teachings, and the temptations of a permissive society are eroding the faith of the next generation. This is a spiritual crisis that transcends ethnic or sectarian boundaries: whether Sunni or Shia, Arab or Malaysian or American, all Muslim communities are struggling with the challenge of keeping their youth engaged with Islam in an age of skepticism. In a sense, “atheism” is a common enemy – not in the sense of atheists as people, but atheism as an ideology that negates the core of all Islamic belief: faith in God. Just as the medieval Crusaders were a threat to every Muslim land (regardless of sect or dynasty), today militant irreligion and godlessness threaten the core beliefs of all Muslims alike. It is an external ideational threat that should, theoretically, unite Muslims in response – because on this issue, all believers in Allah are on the same side. Whether one is Sunni or Shia, Sufi or Salafi, Pakistani or Nigerian, the assertion “there is no God” or “religion is false” is a challenge to everything we hold sacred.

Yet, thus far, the Muslim response to rising atheism and modernity’s doubts has been uneven and, arguably, hampered by internal bickering. Too often, energies that could be poured into defending faith and nurturing the youth are instead wasted in sectarian polemics or political infighting. The lesson of Saladin urges us to recognize that divided we fall. If Muslim scholars and leaders continue to feud over secondary doctrinal issues or vie for parochial power, they will lose a generation to disbelief, just as petty princes lost Jerusalem to the Franks. Conversely, if we rally around our shared creed, we can confront today’s challenges together. There are encouraging signs: for instance, increasing inter-sect dialogues and pan-Islamic conferences addressing atheism indicate a growing awareness that Muslim unity is essential in the intellectual arena as well. Indeed, many observers point out that attacks on Islam – whether it be derogatory cartoons, discriminatory laws, or debates on secularism – often produce a rare moment of unity, where Muslims of various stripes come together in protest or defense. This reflects a natural instinct: when the Islamic worldview itself is under siege, intramural quarrels fade in importance.

However, reacting emotionally is not enough; a proactive, intellectually robust strategy is needed. What could serve as the uniting platform for Muslims today in confronting atheism? The answer lies in Tawḥīd – the Quranic presentation of Monotheism. Monotheism (belief in One God) is the bedrock of Islam (and indeed of the other Abrahamic faiths). It is the one doctrine that all Muslims, regardless of sect, unanimously affirm: “Lā ilāha illa Allāh – there is no god but Allah.” The Quran repeatedly emphasizes God’s oneness and the folly of disbelief: “Had there been in the heavens or earth any gods besides Allah, both would have been ruined…” (21:22) – a verse which philosophically implies that the coherence of the universe points to a single Divine Creator, not multiple gods or none. By refocusing on Tawḥīd, Muslims find a common language not just internally but also in relating to Jews and Christians (who also profess one God). More importantly, presenting monotheism in a compelling way to modern minds addresses the root doubts that lead some to atheism. As one contemporary Muslim writer observes, “Belief in a single, all-powerful God (monotheism) lies at the heart of Judaism, Christianity, and Islam… and offers a unified way to understand reality itself. Monotheism asserts that one divine intelligence underpins all of existence, providing an overarching coherence to the universe.” In contrast, “atheism… denies any intentional cause behind existence” and leaves the deepest questions of “why there is an orderly universe at all” unanswered. Monotheism provides the ultimate answer: a rational God willed the universe into being for a purpose.

Therefore, the crying need of Muslim youth today is a presentation of Islam’s core truth – the existence and oneness of God – in a manner that satisfies both the heart and the intellect. This means bridging the gap between scripture and science, between faith and philosophy, so that young Muslims see Islam not as a set of inherited rituals, but as a vibrant, logical, and evidence-based worldview that can stand up in the modern marketplace of ideas. In this effort, we already have scholars and thinkers lighting the way. For example, Dr. Zia H. Shah MD, a contemporary Muslim scholar and chief editor of The Muslim Times, has devoted extensive work to “reconstruct Islamic theology for the scientific age”. He recognizes that we live in “an intellectual climate often characterized by a perceived dichotomy between religious orthodoxy and empirical science”, and thus he endeavors to “bridge the epistemic gap between the revealed word of the Quran and the observed truths of the natural world.” In his writings on the blog The Glorious Quran and Science, Dr. Shah emphasizes using reason as the “closest friend” of revelation and engaging modern scientific insights to illuminate Quranic wisdom. By doing so, he is effectively arming Muslim youth with the tools to see no conflict between faith in God and scientific truth – a key factor in preventing apostasy, since many young people leave religion under the false impression that science has made faith obsolete. On the contrary, a holistic Islamic approach shows that science and faith converge on the unity and order of creation. As Dr. Shah and others have argued, the remarkable fine-tuning and rational structure of the universe point towards One Creator rather than randomness or a pantheon. “Monotheism,” he writes, “supplies a unified explanation of existence… everything exists because a rational God willed it to be,” aligning with the principle that there must be an ultimate reason (Leibniz’s principle of sufficient reason) for there to be something rather than nothing. In simple terms, theism answers the “Why” that atheism cannot.

By bringing such scientific, philosophical, and theological arguments to the fore, we can inspire a new generation of Muslims to feel proud and confident in their belief in the Creator. Importantly, this shared project of defending and explaining Tawḥīd can unite Muslims across sectarian lines. If an astronomer in Iran, a philosopher in Egypt, and a student in America are all collaborating to articulate “Why God exists” and “How the Quran’s concept of One God makes sense of life and the cosmos,” they are far less likely to be hung up on whether the other prays with arms folded or by their sides, or which legal school they follow. In fact, focusing on Monotheism as a common cause inherently shifts attention to what is common among Muslims, not what is different. Theologian Abu Hamid al-Ghazāli once prioritized refuting atheistic philosophers in his era over refuting minor Muslim sects – because the former threatened the root of religion itself. We need a similar prioritization today: intra-Muslim debates should take a backseat to the collective defense of faith against materialism and nihilism. When Muslims engage in presenting “a scientific, philosophical and theological defense of God the Creator”, they reinforce their own faith and camaraderie. They also demonstrate to the wider world a positive, intellectual face of Islam – countering the narrative that Muslims only fight each other or cling blindly to tradition.

It’s worth noting that the Quran itself encourages outreach on the basis of shared monotheism: “Say: O People of the Book (Jews and Christians), come to a common word between us and you – that we shall worship none but God…” (3:64). If unity with other faith communities is encouraged on the platform of God’s oneness, how much more should Muslims unify among themselves on that same platform? Today, many Muslims find it easier to engage in interfaith dialogue with Christians or Jews – discussing belief in God, spirituality, and morality – than to engage in intrafaith dialogue with a Muslim of a different sect. This paradox must end. By highlighting the primacy of Allah’s oneness and the shared heritage of the Quran, Muslims can create an atmosphere where Sunni, Shia, and others see each other first and foremost as believers in One God and followers of Muhammad (pbuh), rather than as rivals. In practical terms, joint initiatives like conferences on “Islam & Science”, youth camps focusing on Islamic creed, or collaborative books/blogs featuring scholars from different sects presenting arguments for God – all these can cement bonds. As Dr. Zia Shah exemplifies in his own inclusive approach (famously declaring “I am a Jew, a Catholic, a Christian, and a Muslim – I am Zia H. Shah” to signify identifying with the broader Abrahamic tradition), transcending sectarian identity in favor of a universal monotheistic identity can be profoundly healing. It echoes the Prophet’s companion Salmān al-Fārsī who said, “I am of Islam. Count me not among any tribe,” emphasizing the brotherhood of faith over lineage.

Another benefit of rallying around Quranic monotheism is that it anchors the community in the original message of the Qur’an and Sunnah. The earliest Muslims were united under the banner of “One God” – “Muhammad united the tribes of Arabia not by elevating one tribe over another, but by calling them all to worship the One Lord of all tribes.” When later generations splintered, it was usually because worldly ambitions or imported philosophies diluted that pure focus. By returning to the core – “Allah is our Lord, Muhammad is His Messenger, the Qur’an is our guide” – Muslims today can renew the sense of Ummah. And in doing so, they will find that differences of law or ritual that seemed so critical begin to seem comparatively trivial, mere **“branches” beside the mighty “trunk” of tawḥīd. The West often portrays the Muslim world as irreparably divided (sometimes applying a colonial strategy of divide-and-conquer even now). The best rebuttal Muslims can give is to showcase unity in purpose and belief. If young Muslims across countries jointly uphold the banner of Lā ilāha illa Allāh intellectually and morally, it will become harder for outsiders to stereotype Muslims as sectarian factions. Instead, they will see an Islamic civilization united in affirming God’s existence, combating moral relativism, and offering spiritual guidance in a confused world.

Epilogue: Unity Through Faith – Yesterday and Tomorrow

Epilogue: The arc of Muslim history – from the trauma of the First Crusade to the triumph of Saladin, and now through the trials of the modern age – illustrates a consistent truth: Muslim strength lies in unity, and true unity lies in upholding the principles of faith. The Quran cautions believers “do not dispute and thus lose courage and your strength depart” (8:46), a warning vividly borne out when 11th-century squabbles led to collective weakness. Conversely, “hold fast all together to the rope of Allah” (3:103) remains the timeless prescription for regaining strength – a rope that in our times can pull us out of the abyss of doubt and discord if we all grasp it sincerely.

Saladin’s era taught us that political unity is fleeting unless undergirded by spiritual unity. He succeeded not merely by the sword, but by invoking jihad – a concept of shared religious duty – to bind diverse troops together. In the 21st century, the battlefield is ideological and moral; here too, only a shared higher purpose can bind us. That higher purpose is nothing less than the purpose for which mankind was created: to know and worship our Creator. In Surah al-Anbiya 21:92, Allah addresses the believers, “Indeed this Ummah of yours is one Ummah, and I am your Lord, so worship Me.” Worshipping the One Lord is the ultimate unifier – it aligns hearts, motives, and goals. If Muslims can revitalize their commitment to worshipping Allah not just in rituals but through striving for His cause, then differences of nationality or sect can be overcome by the feeling of being one family of faith. The Quranic verse we highlighted (49:10) declares believers to be brothers; the next verse (49:11) outlaws ridicule, insult and suspicion among them – essentially forbidding the behaviors that lead to hate. The theological vision of Islam is a community of believers that transcends all superficial divides: “The believers, men and women, are protectors of one another” (9:71).

To actualize that vision today, we must identify and nurture the common enemy and the common bond. The “enemy” (if we can use the term metaphorically) is ignorance of God – whether in the form of atheism, hedonistic consumerism, or simply apathy to the spiritual. The bond is La ilaha illa Allah – wholehearted acceptance of God’s sovereignty and love for all who declare His oneness. With that focus, a Sunni and a Shia, or a conservative and a progressive Muslim, find that they share far more – the same God, the same Prophet, the same Qibla, the same Book – than they differ. The crying need of the Muslim youth is meaning: an answer to “Why am I here? How do I live a good life?” Monotheism provides that meaning by connecting them to a higher reality and moral framework. If we provide our youth with a robust understanding of their faith – one that engages science and philosophy confidently – we not only keep them in the fold, we also equip them to be ambassadors of Islam in a world that sorely needs spiritual direction. A united, knowledge-empowered Muslim generation could lead a renaissance, showing how faith in God can coexist with modernity and even guide it to a more humane course.

Let the Ummah take inspiration from its own rich legacy: when the Muslims of different races and backgrounds stood united under the Prophet Muhammad ﷺ, they changed the world; when they splintered, they lost their way; when they reunited under leaders like Saladin, they achieved the improbable. Today, Muslims have all the ingredients for unity at their fingertips – instant global communication, increasing interdependence, and a shared adversary in godlessness that makes quarreling over internecine issues appear as foolish as two brothers fighting while their house burns. Unity does not mean uniformity, and it does not require abolishing all differences. It means prioritizing common faith and purpose over those differences, engaging in respectful dialogue where disagreements persist, and presenting a united front for Islam’s essentials. If we can do that, we will find Allah’s help, for He promises “Allah’s hand is with the jama’ah (community)” and “He will not allow the deeds of those who unite for His sake to go to waste.” We will also find the respect of our neighbors, as unity commands dignity. Most importantly, we will fulfill the injunction of the Quran and the example of our beloved Prophet, who said: “The believers are like bricks of a building, each supporting the other”.

In conclusion, the saga of Saladin retaking Jerusalem was not just a military narrative – it was a moral about what Muslims can achieve when they live by Quran 49:9–10. Let us retell and embellish that lesson for our age: The Muslims could not mount a suitable response in the first Crusade until they united under Saladin because victory is laced with faith and unity. Similarly, Muslims will not mount a suitable defense against modern challenges until we unite under the banner of tawḥīd. The final chapters of our history have yet to be written. If they are to be triumphant, the script will surely echo the timeless formula: Wa ta‘āṣaw biḥablillāhi jamī‘an – hold fast, all together, to the rope of Allah. United by the Rope of Allah – united by faith in the One God – the Muslims shall find strength, mercy, and success once more.

Sources:

• The Holy Qur’an, Surah Al-Ḥujurāt 49:9–10
• Maududi, Tafhim al-Qur’an on 49:10 (on Muslim universal brotherhood)
• Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim – Hadith on Muslim brotherhood and unity
• HistoryNet – Lyons, Justin. “How Saladin Became a Successful War Leader” (2024)
• Medievalists.net – Rubenstein, Jay. “Saladin and the Counter-Crusade” (2012)
• The Glorious Quran and Science blog – Zia H. Shah, “One God, One Universe: Coherence of Monotheism…” (2025); “The Peril of Forgetting God (Atheism)…”, (2025); “Exhaustive Report on Dr. Zia H. Shah’s Work” (2025)
• Quran Gallery – “Reconciliation Between Believers: Islamic Principles in Quran 49:9”
• Islam21c – “The Believers are Nothing but Brothers” (quoting Ibn Taymiyyah on unity).

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