Risala-al-Tawhid / Shahahdat
Since the beginning of time, Allāh has sent revelations to chosen individuals. These revelations primarily address two aspects of personal life that impact human beings: their relationships with the Creator and the society in which they reside. For instance, the Ten Commandments commence with the commandments of faith:
“I am the Lord your God, who brought you out of Egypt, out of the land of slavery:
1. “You shall have no other gods before me.” 2. “You shall not make yourself a carved image or any likeness of anything in heaven above, in the earth beneath, or the water under the earth. You shall not bow down to them or serve them, for I the Lord your God are only worthy of worship, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep my commandments…” (Exodus 20: 1-17).
Similarly, Prophet Muḥammad periodically received Qurʾānic revelations concerning prayer, worship, conduct, etc. It is essential to remember that messengers and prophets were also human beings; despite their interactions with the divine, they lived as ordinary individuals, possessing the same human characteristics we all share, and were susceptible to mistakes and errors like everyone else. Nonetheless, Allāh, exalted be He, safeguarded them from major sins and ensured they conveyed the revelations accurately.
قُلْ إِنَّمَآ أَنَا۠ بَشَرٌۭ مِّثْلُكُمْ يُوحَىٰٓ إِلَىَّ أَنَّمَآ إِلَـٰهُكُمْ إِلَـٰهٌۭ وَٰحِدٌۭ ۖ فَمَن كَانَ يَرْجُوا۟ لِقَآءَ رَبِّهِۦ فَلْيَعْمَلْ عَمَلًۭا صَـٰلِحًۭا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِۦٓ أَحَدًۢا ١١٠
“Say (O Muhammad): “I am only a man like you. It has been inspired to me that your Ilah (God) is One Ilah (God, i.e., Allah). So, whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord”.
شَهِدَ ٱللَّهُ أَنَّهُۥ لَآ إِلَـٰهَ إِلَّا هُوَ وَٱلْمَلَـٰٓئِكَةُ وَأُو۟لُوا۟ ٱلْعِلْمِ قَآئِمًۢا بِٱلْقِسْطِ ۚ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ ١٨
“Allah bears witness that La ilaha illa Huwa (none has the right to be worshipped but He), and the angels, and those knowing (also give this witness); (He is always) maintaining His creation in Justice. La ilah illa Huwa (none has the right to be worshipped but He), the AllMighty, the All-Wise”
وَمِنَ ٱلنَّاسِ مَن يَتَّخِذُ مِن دُونِ ٱللَّهِ أَندَادًۭا يُحِبُّونَهُمْ كَحُبِّ ٱللَّهِ ۖ وَٱلَّذِينَ ءَامَنُوٓا۟ أَشَدُّ حُبًّۭا لِّلَّهِ ۗ وَلَوْ يَرَى ٱلَّذِينَ ظَلَمُوٓا۟ إِذْ يَرَوْنَ ٱلْعَذَابَ أَنَّ ٱلْقُوَّةَ لِلَّهِ جَمِيعًۭا وَأَنَّ ٱللَّهَ شَدِيدُ ٱلْعَذَابِ ١٦٥
“And of mankind are some who take (for worship) others besides Allah as rivals (to Allah). They love them as they love Allah. But those who believe love Allah more (than anything else). If only those who do wrong could see when they will see the torment, that all power belongs to Allah and that Allah is Severe in punishment”
The first revelation and call were also the central pillar of Islam. The Messenger (PBUH) told the people, “Say O’ people — There is no God but Allāh and take Success” (Musnad Aḥmad, 4: 341).
However, over time the central call of the Prophet has become misunderstood by some people who use the Shahādatayn and seek to include Muḥammad as His slave and Messenger in divinity with Allāh. For this reason, we will explore the Shahāda. The Shahāda, as proclaimed in the Qurʾān, is “shahida Allāh ʾanahu lā ʾilāha ʾillā huwa…” (transl. God bears witness that there is no god but Him). All other extensions of the Shahāda involve statements of belief that stem from the original, such as faith in messengers, angels, scriptures, heaven and Hell, the Day of Judgement, and destiny. There is debate on when the phrase “Muḥammad is the messenger of God” was incorporated into the Shahāda. Some contend that this phrase was revealed as part of the Shahādatayn from the inception of Islam, while others suggest it was added later. This aligns with earlier Abrahamic traditions, which prioritise the worship of God alone over prophets, such as “Hear, O Israel: The Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your strength” (Deuteronomy 6: 4-5).
The fluidity of Islamic identity during the formative period of Islam indicates similar flexibility in expressing the Shahāda. In this initial phase, the Shahāda consisted of the phrase “There is no god but God” or “There is no god but God, He alone with no associates”. In the second stage, the Shahāda transitioned to the more popular “double” form recognised today, the Shahādatayn: “There is no god but God, and Muḥammad is the messenger of God.” This shift was driven by an increased emphasis on Muḥammad and the Qurʾān within the community of believers. The Qurʾān does not mention the Shahādatayn explicitly. Instead, it says the two components individually:
هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ ۖ عَـٰلِمُ ٱلْغَيْبِ وَٱلشَّهَـٰدَةِ ۖ هُوَ ٱلرَّحْمَـٰنُ ٱلرَّحِيمُ ٢٢
“He is Allah, then Whom there is La ilaha illa Huwa (none has the right to be worshipped but He) the All-Knower of the unseen and the seen (open). He is the Most Beneficent, the Most Merciful” (Q. 59:22).
قُلْ هُوَ ٱللَّهُ أَحَدٌ ١
“Say (O Muhammad): “He is Allah, (the) One.” (Q. 112:1).
مَّا كَانَ مُحَمَّدٌ أَبَآ أَحَدٍۢ مِّن رِّجَالِكُمْ وَلَـٰكِن رَّسُولَ ٱللَّهِ وَخَاتَمَ ٱلنَّبِيِّـۧنَ ۗ وَكَانَ ٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمًۭا ٤٠
“Muhammad is not the father of any man among you, but he is the Messenger of Allah and the last (end) of the Prophets. And Allah is Ever All-Aware of everything” (Q. 33:40).
The initial phase of Muḥammad’s prophethood was towards his family and the Makkah. These initial calls were to accept one God, the universal truth given to all prophets. While the Makkans denied Muḥammad’s prophethood, their core criticism was the unification of worship to one God.
أَجَعَلَ ٱلْـَٔالِهَةَ إِلَـٰهًۭا وَٰحِدًا ۖ إِنَّ هَـٰذَا لَشَىْءٌ عُجَابٌۭ ٥
“Has he made the aliha (gods) (all) into One Ilah (God – Allah). Verily, this is a curious thing! (Q. 38:5).
During this period, the Shahāda entered around denying other gods and their being any entity worthy of worship. After Muḥammad immigrated to Madina, the prophet encountered the Jewish community. During this period, revelation centred around reminding the Jewish people about the Religion of Abraham.
وَقَالُوا۟ كُونُوا۟ هُودًا أَوْ نَصَـٰرَىٰ تَهْتَدُوا۟ ۗ قُلْ بَلْ مِلَّةَ إِبْرَٰهِـۧمَ حَنِيفًۭا ۖ وَمَا كَانَ مِنَ ٱلْمُشْرِكِينَ ١٣٥
“And they say, “Be Jews or Christians, then you will be guided.” Say (to them, O Muhammad), “Nay, (We follow) only the religion of Ibrahim (Abraham), Ḥanifa [Islamic Monotheism, i.e., to worship none but Allah (Alone)], and he was not of Al-Mushrikun (those who worshipped others along with Allah)” (Q. 2:135).
۞ وَلَا تُجَـٰدِلُوٓا۟ أَهْلَ ٱلْكِتَـٰبِ إِلَّا بِٱلَّتِى هِىَ أَحْسَنُ إِلَّا ٱلَّذِينَ ظَلَمُوا۟ مِنْهُمْ ۖ وَقُولُوٓا۟ ءَامَنَّا بِٱلَّذِىٓ أُنزِلَ إِلَيْنَا وَأُنزِلَ إِلَيْكُمْ وَإِلَـٰهُنَا وَإِلَـٰهُكُمْ وَٰحِدٌۭ وَنَحْنُ لَهُۥ مُسْلِمُونَ ٤٦
“And argue not with the people of the Scripture (Jews and Christians), unless it is in (a way) that is better (with good words and in a good manner, inviting them to Islamic Monotheism with His Verses), except with such of them as do wrong, and say (to them): “We believe in that which has been revealed to us and revealed to you; our Ilah (God) and your Ilah (God) is One (i.e. Allah), and to Him we have submitted (as Muslims)” (Q. 29:46).
وَكَذَٰلِكَ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَـٰبَ ۚ فَٱلَّذِينَ ءَاتَيْنَـٰهُمُ ٱلْكِتَـٰبَ يُؤْمِنُونَ بِهِۦ ۖ وَمِنْ هَـٰٓؤُلَآءِ مَن يُؤْمِنُ بِهِۦ ۚ وَمَا يَجْحَدُ بِـَٔايَـٰتِنَآ إِلَّا ٱلْكَـٰفِرُونَ ٤٧
“And thus We have sent down the Book (i.e. this Qur’an) to you (O Muhammad ), and those whom We gave the Scripture [the Tawra (Torah) and the Injīl (Gospel) a foretime] believe therein as also do some of these (who are present with you now like ‘Abdullah bin Salam) and none, but the disbelievers reject Our Ayat [(proofs, signs, verses, lessons, etc., and deny Our Oneness of Lordship and Our Oneness of worship and Our Oneness of Our Names and Qualities: i.e. Islamic Monotheism)]” (Q. 29:47).
The Sura continues to mention that the Jews challenged Muḥammad; henceforth, several events took place, the change of the qibla, the distinction between the Jews and Christians and the emphasis on Muḥammad as a messenger of God. From this point onwards, acknowledging Muḥammad as a messenger became quintessential to being on the Abrahamic path. The final stage follows the conquest of Makkah and the broader missionary efforts. During this period, the Qurʾān makes explicit the universality of the Qurʾān’s message extending beyond the children of Israel and the Ishmaelite but to humanity at large.
قُلْ يَـٰٓأَيُّهَا ٱلنَّاسُ إِنِّى رَسُولُ ٱللَّهِ إِلَيْكُمْ جَمِيعًا ٱلَّذِى لَهُۥ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ لَآ إِلَـٰهَ إِلَّا هُوَ يُحْىِۦ وَيُمِيتُ ۖ فَـَٔامِنُوا۟ بِٱللَّهِ وَرَسُولِهِ ٱلنَّبِىِّ ٱلْأُمِّىِّ ٱلَّذِى يُؤْمِنُ بِٱللَّهِ وَكَلِمَـٰتِهِۦ وَٱتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ ١٥٨
“Say (O Muhammad): “O mankind! Verily, I am sent to you all as the Messenger of Allah – to Whom belongs the dominion of the heavens and the earth. La ilaha illa Huwa (none has the right to be worshipped but He); He gives life and causes death. So believe in Allah and His Messenger (Muhammad), the Prophet who can neither read nor write (i.e. Muhammad ) who believes in Allah and His Words [(this Qur’an), the Tawra (Torah) and the Injīl (Gospel) and also Allah’s Word: “Be!” – and he was, i.e. ‘Iesa (Jesus) son of Maryam (Mary),], and follow him so that you may be guided” (Q. 7:158).
This verse of the Qurʾān is the closest to the Shahādatayn in the Qurʾān “so believe in God and His Messenger,” followed by the direct command to “follow him so that you may find guidance”. These sentiments are echoed in verses which command the believers to “Obey God, obey the Messenger” (Q. 4:59; 5:92; 24:52; 24:54).
The earliest recorded instances of the phrases constituting the Shahāda can be found in coins and architectural designs dating back to the late seventh century. This implies that the Shahāda was not a widely recognised or formalised statement of faith during that period. One version of the Shahāda reads, “There is no deity but God alone; He has no partner with Him; Muḥammad is the Messenger of God”, appearing in an inscription on the Dome of the Rock in Jerusalem (constructed in 692 CE). Another variant, “Muḥammad is the Servant of God and His messenger”, can be seen on coins minted during the reign of Abd al-Malik ibn Marwan, the fifth Umayyad caliph.
While it is not clear exactly when the Shahāda became widely used among Muslims, it is evident that the beliefs it embodies were present in the Qurʾān and Islamic theology from its early history. Throughout formative Islam, Muslims utilised various Shahādas. For Instance, Abū Ḥanīfa’s Fiqh al-Akbar, has the Shahāda as “to state. I believe in Allāh, His Angels, His Scriptures, His messengers, resurrection after death, qadr, good and evil being from Allāh the Highest, the reckoning, the scale, Paradise, and Hellfire”. In the early creedal text reported by ibn Abī Ḥātim al-Razī (from his Father), he states, ‘Imān is speech and action” In the narration of Ibn Abī Dunyā, Abū Ḥātim al-Razī reports the Shahāda as being “there is no deity worthy of worship except God”. The seminal theological tract ʾAqīda al-Ṭaḥāwīya opens with “Allāh is one without any partner” and only proceeds to mention the prophethood of Muḥammad 28 points later. Furthermore, based on numismatic evidence, we find the early Muslims using various Shahāda, for instance, ʿAbd al-Malik ibn ʿAbd Allāh’s dirhams 685 CE include the phrase “bismi Allāh Muḥammad Rasūl Allāh”.” In contrast, in variant coins adapted from the Sasanian coins read “bismi Allāh lā ʾilāha illā Allāh waḥdahu Muḥammad Rasūl Allāh”, another variant is found in the dome of the rock which reads, “bismi Allāh alRaḥmān al-Raḥīm lā ʾilāha illā Allāh waḥdahu lā sharīka lahu Muḥammad Rasūl Allāh”. Additionally, we find variants owning to sectarian reasons; Bishr ibn Marwan’s coins only contain the phrase “bismi Allāh Muḥammad Rasūl Allāh”. The exclusion of “lā ʾilāha illā” was to avoid similarities with the Kharijite formula “lā ḥukm illā li-llāh”. What follows then is that Muslims recognised the dynamism of Muslim identity; the Shahāda was dynamic and contextual, and the Qurʾān and ḥadīth express the whole formation as it is used today; however, this usage was to establish Islam’s universality and Muḥammad’s messengership. Once this was found, the de facto Shahāda was “there is no deity worthy of worship except God”, which was embodied by necessity belief in the Qurʾān, and other articles of faith as outlined in Abū Ḥanīfa’s Shahāda.
قُولُوٓا۟ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ إِلَيْنَا وَمَآ أُنزِلَ إِلَىٰٓ إِبْرَٰهِـۧمَ وَإِسْمَـٰعِيلَ وَإِسْحَـٰقَ وَيَعْقُوبَ وَٱلْأَسْبَاطِ وَمَآ أُوتِىَ مُوسَىٰ وَعِيسَىٰ وَمَآ أُوتِىَ ٱلنَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍۢ مِّنْهُمْ وَنَحْنُ لَهُۥ مُسْلِمُونَ ١٣٦
“Say (O Muslims), “We believe in Allah and that which has been sent down to us and that which has been sent down to Ibrahim (Abraham), Isma’il (Ishmael), Ishaque (Isaac), Ya’qub (Jacob), and to Al-Asbat [the twelve sons of Ya’qub (Jacob)], and that which has been given to Musa (Moses) and ‘Iesa (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islam)” (Q. 2:136).
قُلْ مَا كُنتُ بِدْعًۭا مِّنَ ٱلرُّسُلِ وَمَآ أَدْرِى مَا يُفْعَلُ بِى وَلَا بِكُمْ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰٓ إِلَىَّ وَمَآ أَنَا۠ إِلَّا نَذِيرٌۭ مُّبِينٌۭ ٩
“Say (O Muhammad):” I am not a new thing among the Messengers (of Allah) (i.e., I am not the first Messenger), nor do I know what will be done with me or with you. I only follow what revealed to me, and I am but a plain warner” (Q. 46:9).
Allāh granted each prophet a uniqueness in their life and a specific role, the prophet Muḥammad is not special or unique compared to the other prophets. However, he is the carrier of God’s law which clarifies and abrogates what came before it, and he recited and taught the Qurʾān. For this reason, he is the most relevant for us to follow. It is in caution of this relevance that the prophet warned us, “Do not exalt me as the Christians have exalted the son of Mary. I am but a servant, so call me the servant of Allāh and His messenger” (Ṣaḥīḥ al-Bukhārī 3261).
The various statements of the prophet clarify that he had no superiority over other prophets, but like them, he was honoured with stations. However, it is not because of these unique characteristics that we love or keep the prophet. Instead, this is done out of the love of Allāh. The Qurʾān states,
قُلْ إِن كُنتُمْ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِى يُحْبِبْكُمُ ٱللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَٱللَّهُ غَفُورٌۭ رَّحِيمٌۭ ٣١
“Say (O Muhammad to mankind): “If you (really) love Allah, then follow me (i.e., accept Islamic Monotheism, follow the Qur’an and the Sunnah), Allah will love you and forgive you of your sins. And Allah is Oft-Forgiving, Most Merciful” (Q. 3:31).
Today, we may inadvertently or, in some cases, consciously extol the Messengers, giving them so much respect that it becomes akin to associating partners with Allāh through service, prayer, and thought, which should have been reserved for Allāh alone. This then leads to the emergence of Shirk in one’s everyday life under the guise of respect for these figures.
وَإِذَا ذُكِرَ ٱللَّهُ وَحْدَهُ ٱشْمَأَزَّتْ قُلُوبُ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ ۖ وَإِذَا ذُكِرَ ٱلَّذِينَ مِن دُونِهِۦٓ إِذَا هُمْ يَسْتَبْشِرُونَ ٤٥
قُلِ ٱللَّهُمَّ فَاطِرَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ عَـٰلِمَ ٱلْغَيْبِ وَٱلشَّهَـٰدَةِ أَنتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِى مَا كَانُوا۟ فِيهِ يَخْتَلِفُونَ ٤٦
“And when Allah Alone is mentioned, the hearts of those who believe not in the Hereafter are filled with disgust (from the Oneness of Allah) and when those (whom they obey or worship) besides Him [like all false deities other than Allah, it may be a Messenger like ‘Isa (Jesus) – son of Maryam (Mary), ‘Uzair (Ezra), an angel, a pious man, a jinn, or any other creature even idols, graves of religious people, saints, priests, monks, etc.] are mentioned, behold, they rejoice! Say (O Muhammad): “O Allah! Creator of the heavens and the earth! AllKnower of the Ghayb (unseen) and the seen. You will judge between your slaves about that wherein they used to differ” (Q. 39:45-46).
أَلَا لِلَّهِ ٱلدِّينُ ٱلْخَالِصُ ۚ وَٱلَّذِينَ ٱتَّخَذُوا۟ مِن دُونِهِۦٓ أَوْلِيَآءَ مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَآ إِلَى ٱللَّهِ زُلْفَىٰٓ إِنَّ ٱللَّهَ يَحْكُمُ بَيْنَهُمْ فِى مَا هُمْ فِيهِ يَخْتَلِفُونَ ۗ إِنَّ ٱللَّهَ لَا يَهْدِى مَنْ هُوَ كَـٰذِبٌۭ كَفَّارٌۭ ٣
“Surely, the religion (i.e., the worship and the obedience) is for Allah only. And those who take Awliyā’ (protectors and helpers) besides Him (say): “We worship them only that they may bring us near to Allah.” Verily, Allah will judge between them concerning that wherein they differ. Truly, Allah guides not him who is a liar, and a disbeliever” (Q. 39:3).
وَلَا تَدْعُ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ ۘ لَآ إِلَـٰهَ إِلَّا هُوَ ۚ كُلُّ شَىْءٍ هَالِكٌ إِلَّا وَجْهَهُۥ ۚ لَهُ ٱلْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ ٨٨
“And invoke not any other ilah (god) along with Allah, La ilaha illa Huwa (none has the right to be worshipped but He). Everything will perish save His Face. His is the Decision, and to Him you (all) shall be returned” (Q. 28:88).
قُلْ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ ۖ فَإِن تَوَلَّوْا۟ فَإِنَّمَا عَلَيْهِ مَا حُمِّلَ وَعَلَيْكُم مَّا حُمِّلْتُمْ ۖ وَإِن تُطِيعُوهُ تَهْتَدُوا۟ ۚ وَمَا عَلَى ٱلرَّسُولِ إِلَّا ٱلْبَلَـٰغُ ٱلْمُبِينُ ٥٤
“Say: “Obey Allah and obey the Messenger, but if you turn away, he (Messenger Muhammad) is only responsible for the duty placed on him (i.e., to convey Allah’s Message) and you for that placed on you. If you obey him, you shall be on the right guidance. The Messenger’s duty is only to convey (the message) in a clear way (i.e., to preach in a plain way)” (Q. 24:54).
As the Qurʾān states, all the messengers consumed earthly food for sustenance and attributed all the miracles they performed to Allāh alone. The Qurʾān states that all messengers were sent to deliver the message, and their duty is restricted to giving glad tidings to the people who believe and as a warner of the Hellfire for those who do not. However, we still go beyond the bounds, leading to Shirk. Ponder on the following verses and judge the situation for yourself:
يَـٰٓأَيُّهَا ٱلرُّسُلُ كُلُوا۟ مِنَ ٱلطَّيِّبَـٰتِ وَٱعْمَلُوا۟ صَـٰلِحًا ۖ إِنِّى بِمَا تَعْمَلُونَ عَلِيمٌۭ ٥١
“Messengers, eat good things and do good deeds: I am well aware of what you do” (Q. 23:51).
قُل لَّآ أَمْلِكُ لِنَفْسِى نَفْعًۭا وَلَا ضَرًّا إِلَّا مَا شَآءَ ٱللَّهُ ۚ وَلَوْ كُنتُ أَعْلَمُ ٱلْغَيْبَ لَٱسْتَكْثَرْتُ مِنَ ٱلْخَيْرِ وَمَا مَسَّنِىَ ٱلسُّوٓءُ ۚ إِنْ أَنَا۠ إِلَّا نَذِيرٌۭ وَبَشِيرٌۭ لِّقَوْمٍۢ يُؤْمِنُونَ ١٨٨
“Say (O Muhammad): “I possess no power of benefit or hurt to myself except as Allah wills. If I had the knowledge of the Ghayb (unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe” (Q. 7:188).
قُلْ يَـٰٓأَيُّهَا ٱلنَّاسُ قَدْ جَآءَكُمُ ٱلْحَقُّ مِن رَّبِّكُمْ ۖ فَمَنِ ٱهْتَدَىٰ فَإِنَّمَا يَهْتَدِى لِنَفْسِهِۦ ۖ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۖ وَمَآ أَنَا۠ عَلَيْكُم بِوَكِيلٍۢ ١٠٨
“Say: “O you mankind! Now truth (i.e., the Qur’an and Prophet Muhammad) has come to you from your Lord. So, whosoever receives guidance, he does so for the good of his own self, and whosoever goes astray, he does so to his own loss, and I am not (set) over you as a Wakil (disposer of affairs to oblige you for guidance)” (Q. 10:108).
In drawing this examination to a close, the Shahādatayn was not the initial call of the Prophet. Instead, the inaugural message was “lā ʾilāha illā Allāh”. The recognition of Prophet Muḥammad as a divinely appointed messenger became imperative when confronted with disbelievers, and those from preceding revelations who refused to acknowledge his prophethood, i.e., communities such as Christians and Jews, acknowledged the maxim “lā ʾilāha illā Allāh”. Still, they rejected the Qurʾān, primarily out of pride and prejudice against Muḥammad’s Arab heritage. Consequently, “Muḥammadan ʾAbduhu wa Rasullahu” became part of the testament of faith. Thus, the Shahādatayn, far from elevating the Prophet to a status equivalent to Allāh, instead serves to amplify and extend “lā ʾilāha illā Allāh”. It is a critical delineation separating those who embrace Allāh’s message to humanity from those who, through arrogance or bigotry, reject it.
This distinction should never be misconstrued as asserting equality between Allāh and the Prophet. It is wholly inappropriate to conjoin Allāh and Muḥammad casually. Instead, we must heed the precise language utilised by Allāh and His Messenger, which often presents the following formulations: “Allāh and His messenger” or “Allāh and His slave and messenger”. The prophet’s companions established this point and clarified the role of the prophet after his demise; Ibn Abbas reported: that Abū Bakr went to the mosque door when he heard the news of the prophet’s passing. Abū Bakr said, “To proceed: Whoever among you worships Muḥammad, peace and blessings be upon him, then Muḥammad has died. Whoever worships Allāh, then Allāh is alive and cannot die. Allāh Almighty said, “Muhammad is no more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? And he who turns back on his heels, not the least harm will he do to Allah, and Allah will give reward to those who are grateful” (Q. 3:144). Ibn Abbas said, “By Allāh, it was as if the people had not known that Allāh revealed this verse until Abū Bakr recited it” (Ṣaḥīḥ al-Bukhārī 1241). In an alternate narration, Abū Bakr also recited, “You [Prophet] will certainly die, and so will they” (Q 39:40; Ṣaḥīḥ al-Bukhārī 3667; 3668). Thus, the usage of the Shahādatayn must be prefaced with a clear understanding of tawḥīd, Allāh is the priority of every Muslim, and no one is included with him in any sense, such that it dilutes His greatness. The Shahādatayn is used to establish the Qurʾān and other articles of faith; once this is achieved, we return to lā ʾilāha illā Allāh.