The Quran presaged the extended shahada as deviation

(Reason 16 of22 serious reasons shahada should contain no name except God’s’)

The Quran presaged the extended shahada as deviation

 
Since the Quranic testimony about God’s oneness, La ilaha illa Allah, is the focal point of Islam, this must have been arguably the only shahada during the time of the prophet of Islam and his ‘rightly guided successors’ (3:18-19; cf. 47:19, 37:35-36, 6:106, 21:25, 16:2, 22:40, 41:30).

This is evidenced by a chronological review of the Dated Muslim texts and numismatic materials from the earlier Islamic decades that expose how this original shahada of Unity was gradually transmuted into the present day shahadatan of Duality in line with an increasing idolization of Muhammad, a process that was influenced by various factors, including politics and rivalry (3:19) during the period of Arab expansion.

Remarkably, associating Muhammad with God in shahada, an act of setting associate, which was thus a later invention in Islamic history and a DEVIATION from original Islam, was something that the Quran recurrently presaged and warned against.

For instance, the following verses express clear concerns that Muhammadans would distort the core Islamic message, the message of divine Oneness, by associating their messenger with God:

Say: I am but a human like you, being inspired that your god is One god. So whoever hopes to meet his Sustainer, let him do righteous work and never associate anyone (not even me) in the service of his Sustainer! 18:110

Say: I am no more than a human being like you. It is inspired to me that your god is One god, therefore you shall be upright towards Him and seek His forgiveness. And woe to those who associate (others, even me, with God). 41:6 (cf. 38:65)

Follow what has been revealed unto you from your Sustainer, there is no god but He; and turn away from those who set up associates. 6:106

Now compare the above verses with the one below. While proclaiming that God’s testimony itself is the greatest witnessing to authenticate the message of the messenger, which, therefore, requires no additional witnessing in this regard, it confirms the oft-repeated Quranic position that God is enough as witness that Muhammad was God’s messenger and that it is undue and inappropriate for humans to bear witness about the messenger/s (4:79, 4:166, 6:19, 10:28-29, 13:43, 17:94-96, 29:52, 41:47-48, 41:53, 46:8, 48:28-29, 63:1). It is interesting to note how the verse specifically prognosticates the possible idolization of Muhammad by his devotees and future Muhammadans, for which he cannot be held responsible:

Say: What is greatest as witness? Say: God: a witness between me and between you, and this Quran has been revealed to me that I may warn you thereby and whomever it reaches. Do you then bear witness that along with God there are other gods? Say: I do not bear witness! Say: He is only One god, and I am innocent of what you associate (e.g., the idol you make of me by associating me with God in shahada)! 6:19

Please observe how the question “Do you then bear witness that along with God there are other gods?” appears to envisage that deification of Muhammad, against his will, would be consolidated by his worshippers with a formula that “bears witness about Muhammad along with God”. And that, as the context 6:19-150 indicates, this extended shahada would evolve with the proliferation of Hadith (note the word ‘hadith’ in 6:68), an evil fabrication that mocks the real messages of the Quran (6:19, 68, 106, 112-116, 150).

Not surprisingly, the Quran describes bearing witness about Muhammad’s messengership as rejection (kufr), i.e., a DEVIATION from the acknowledgement (iman) of God’s absolute oneness. Here is a detailed study on this issue: The Quran links the added shahada to rejection.

The divine wisdom seems to have apprehended that, while the imitating of some of the earlier religious groups by Muhammadans could contribute to this DEVIATION from acknowledgement to rejection (3:100; cf. 5:48-51), it is mainly the polytheistic inclination in the majority to reject God alone and to look for associates that would eventually lead to the extension of shahada with their own addition/s (40:12, 39:45; cf. 12:106).

Summary

The Quran presaged the extended shahada as deviation

Since the Quranic testimony about God’s oneness, La ilaha illa Allah, is the focal point of Islam, this must have been arguably the only shahada during the time of the prophet of Islam and his ‘rightly guided successors’ (3:18-19; cf. 47:19, 37:35-36, 6:106, 21:25, 16:2, 22:40, 41:30). This is evidenced by the Dated Muslim materials from the earlier Islamic decades that reveal how this original shahada of Unity was gradually transmuted into the present day shahadatan of Duality in line with an increasing idolization of Muhammad, a process that was influenced by various factors, including politics and rivalry (3:19) during the period of Arab expansion.

Remarkably, associating Muhammad with God in shahada, an act of setting associate, which was thus a later invention in Islamic history and a DEVIATION from original Islam, was something that the Quran recurrently presaged and warned against (18:110, 41:6, 6:19, 6:106; cf. 38:65). For example, 6:19 appears to envisage that idolization of Muhammad, against his will, would be consolidated by his worshippers with a formula that “bears witness about Muhammad along with God”. And that, as its context 6:19-150 indicates, this extended shahada would evolve with the proliferation of Hadith (note ‘hadith’ in 6:68), an evil fabrication that mocks the real messages of the Quran (6:19, 68, 106, 112-116, 150).

Not surprisingly, the Quran describes bearing witness about Muhammad’s messengership as rejection (kufr), i.e., a DEVIATION from the acknowledgement (iman) of God’s absolute oneness. For a detailed study on this issue, see The Quran links the added shahada to rejection. The divine wisdom seems to have apprehended that the polytheistic inclination in the majority to reject God alone and to look for associates (40:12, 39:45; cf. 12:106), along with the imitating of some of the earlier religious groups (3:100; cf. 5:48-51), would contribute to this DEVIATION.