The Philosophical Salon

The Muslim ‘No’
Michael Marder
Each of the three monotheistic religions, commonly referred to as
“Abrahamic,” has its own affirmation of faith, a single statement held to be
fundamental by its adherents.
In Judaism, such a proclamation is Shema (Listen), drawn from
Deuteronomy 6:4. It reads: “Listen, O Israel: The Lord is our God, the
Lord is One!” Observant Jews must recite Shema daily—for instance,
before falling asleep—and it is supposed to be the last thing they utter
before dying. Even in the most private nocturnal moments and on the
deathbed, Shema announces monotheistic creed, in the imperative, to
the religious community, united around “our God” who is “One.”
Christianity, too, has its dogma going back to the Apostles’ Creed,
dating to the year 150. Still read during the baptismal ritual, the statement
of faith begins with the Latin word Credo, “I believe” and continues
“…in the all-powerful God the Father, Creator of heavens and earth,
and in Jesus Christ, His only Son, our Lord, conceived by the Holy Spirit,
born of the Virgin Mary…” Credo individualizes the believer; not only
does it start with a verb in the first person singular, but it also crafts her or
his identity through this very affirmation. While the Judaic Shema forges
a community through a direct appeal to others, the Christian profession
of faith self-referentially produces the individual subject of that faith.
The declaration of Islamic creed is called Shahada, “Testimony.” In
contrast to its other monotheistic counterparts, however, it commences
with a negation. Its first word is “no,” lā: “There is no god [lā ilāha] but
Allah, and Muhammad is his messenger.” Formulated in the early part of
the eighth century, it plays an integral part in the conversion process and
is the first of the Five Pillars of Islam. The first part of the “Testimony” is
a confession of tawhid, or the oneness of God. Its rigorous monotheism