The Original Shahadah in the Time of the Messenger of Allah SAW

Introduction

The Shahadah is the foundation of Islam. This article examines the evidence behind the Shahadah so that we may identify the wording of the Shahadah taught by the Messenger of Allah SAW during his lifetime. By examining authentic evidence, we can distinguish the wording that genuinely came from the Prophet SAW from wording that may have been added later. When we encounter wording that was not taught by him, we should exercise caution, as additions may have occurred. In matters of religion, we follow what was taught by the Messenger of Allah SAW based on evidence, rather than merely following people blindly.

The First Hadith: The Hadith of Jibril in Sahih Muslim 8a

The Hadith of Jibril is the primary evidence in this discussion because the Messenger of Allah SAW himself explained the meaning of Islam, Iman, and Ihsan. This hadith was narrated through Umar ibn al-Khattab, may Allah be pleased with him. The narration in Sahih Muslim 8a begins with an account concerning the discussion of qadar. Umar then related the incident of Jibril appearing in the form of an unknown man before the Companions.

Complete Arabic Text:

عن يحيى بن يعمر قال:

كان أول من قال في القدر بالبصرة معبد الجهني، فانطلقت أنا وحميد بن عبد الرحمن الحميري حاجين أو معتمرين، فقلنا: لو لقينا أحدا من أصحاب رسول الله صلى الله عليه وسلم فسألناه عما يقول هؤلاء في القدر. فوفق لنا عبد الله بن عمر بن الخطاب داخلا المسجد، فاكتنفته أنا وصاحبي، أحدنا عن يمينه والآخر عن شماله، فظننت أن صاحبي سيكل الكلام إلي، فقلت: أبا عبد الرحمن، إنه قد ظهر قبلنا ناس يقرؤون القرآن ويتقفرون العلم، وذكر من شأنهم، وأنهم يزعمون أن لا قدر وأن الأمر أنف.

قال: فإذا لقيت أولئك فأخبرهم أني بريء منهم وأنهم برآء مني. والذي يحلف به عبد الله بن عمر، لو أن لأحدهم مثل أحد ذهبا فأنفقه، ما قبل الله منه حتى يؤمن بالقدر.

ثم قال: حدثني أبي عمر بن الخطاب قال:

بينما نحن عند رسول الله صلى الله عليه وسلم ذات يوم، إذ طلع علينا رجل شديد بياض الثياب، شديد سواد الشعر، لا يرى عليه أثر السفر، ولا يعرفه منا أحد، حتى جلس إلى النبي صلى الله عليه وسلم، فأسند ركبتيه إلى ركبتيه، ووضع كفيه على فخذيه، وقال:

يا محمد، أخبرني عن الإسلام.

فقال رسول الله صلى الله عليه وسلم:

الإسلام أن تشهد أن لا إله إلا الله، وأن محمدا رسول الله، وتقيم الصلاة، وتؤتي الزكاة، وتصوم رمضان، وتحج البيت إن استطعت إليه سبيلا.

قال: صدقت.

قال: فعجبنا له يسأله ويصدقه.

قال: فأخبرني عن الإيمان.

قال:

أن تؤمن بالله، وملائكته، وكتبه، ورسله، واليوم الآخر، وتؤمن بالقدر خيره وشره.

قال: صدقت.

قال: فأخبرني عن الإحسان.

قال:

أن تعبد الله كأنك تراه، فإن لم تكن تراه فإنه يراك.

قال: فأخبرني عن الساعة.

قال:

ما المسؤول عنها بأعلم من السائل.

قال: فأخبرني عن أمارتها.

قال:

أن تلد الأمة ربتها، وأن ترى الحفاة العراة العالة رعاء الشاء يتطاولون في البنيان.

قال: ثم انطلق، فلبثت مليا، ثم قال لي:

يا عمر، أتدري من السائل؟

قلت:

الله ورسوله أعلم.

قال:

فإنه جبريل، أتاكم يعلمكم دينكم.

Complete Translation:

Yahya ibn Ya‘mar said:

The first person to speak about qadar in Basrah was Ma‘bad al-Juhani. Humaid ibn ‘Abd al-Rahman al-Himyari and I set out to perform Hajj or Umrah. We said:

“If we meet one of the Companions of the Messenger of Allah SAW, we will ask him about what these people are saying concerning qadar.”

We then came across Abdullah ibn Umar ibn al-Khattab as he was entering the mosque. My companion and I surrounded him. One of us stood on his right and the other on his left. I thought that my companion would leave the conversation to me, so I said:

“O Abu Abd al-Rahman, some people have appeared in our land who recite the Qur’an and pursue knowledge. I then mentioned their condition. They claim that there is no qadar and that all matters occur without any prior determination.”

Abdullah ibn Umar said:

“When you meet them, tell them that I disavow them and that they disavow me. By the One by whom Abdullah ibn Umar swears, if one of them possessed gold equal to Mount Uhud and spent it, Allah would not accept it from him until he believed in qadar.”

Abdullah ibn Umar then said:

“My father, Umar ibn al-Khattab, told me:

One day, while we were with the Messenger of Allah SAW, a man appeared before us wearing extremely white clothes and having extremely black hair. There were no signs of travel upon him, and none of us knew him.

He sat facing the Prophet SAW. He placed his knees against the Prophet’s knees and placed his palms upon the Prophet’s thighs. Then he said:

‘O Muhammad, tell me about Islam.’

The Messenger of Allah SAW replied:

‘Islam is that you testify that there is no ilah except Allah and that Muhammad is the Messenger of Allah, establish the prayer, give zakat, fast Ramadan and perform Hajj to Baitullah if you are able to make the journey to it.’

The man said:

‘You have spoken the truth.’

We were astonished that he asked the Prophet SAW and then affirmed his answer.

The man asked again:

‘Tell me about Iman.’

The Messenger of Allah SAW replied:

‘Iman is that you believe in Allah, His angels, His Books, His messengers, the Last Day, and that you believe in qadar, both its good and its evil.’

The man said:

‘You have spoken the truth.’

He then asked:

‘Tell me about Ihsan.’

The Messenger of Allah SAW replied:

‘Ihsan is that you worship Allah as though you see Him. If you do not see Him, surely He sees you.’

The man asked again:

‘Tell me about the Day of Judgment.’

The Messenger of Allah SAW replied:

‘The one who is asked about it knows no more than the one asking.’

The man said:

‘Then tell me about its signs.’

The Messenger of Allah SAW replied:

‘When a slave woman gives birth to her master, and when you see barefoot, naked and impoverished shepherds competing with one another in raising tall buildings.’

Then the man left. I remained there for some time.

After that, the Messenger of Allah SAW said to me:

‘O Umar, do you know who the questioner was?’

I replied:

‘Allah and His Messenger know best.’

The Prophet SAW said:

‘That was Jibril. He came to you to teach you your religion.’”

The Wording of the Shahadah in the Hadith of Jibril

The wording mentioned by the Prophet SAW when explaining Islam is:

الإسلام أن تشهد أن لا إله إلا الله، وأن محمدا رسول الله

Its translation is:

“Islam is that you testify that there is no ilah except Allah and that Muhammad is the Messenger of Allah.”

This wording consists of two testimonies. The first is the testimony that there is no ilah except Allah. The second is the testimony that Muhammad is the Messenger of Allah.

In the hadith, this wording is conveyed in the second person, namely, “you testify”. When expressed as the Shahadah recited by an individual for himself, it takes the following form:

أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا اللهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللهِ

Its translation is:

“I bear witness that there is no ilah except Allah, and I bear witness that Muhammad is the Messenger of Allah.”

The change from “you testify” to “I bear witness” is a change in the form of address according to the person reciting it. Its essential meaning remains rooted in the wording taught by the Prophet SAW in the Hadith of Jibril.

The Second Hadith: Sahih Muslim 234a

Sahih Muslim 234a provides a longer wording of the Shahadah. This hadith concerns the dhikr recited after a person completes his wudu.

Complete Arabic Text:

عن عقبة بن عامر قال:

كانت علينا رعاية الإبل، فجاءت نوبتي فروحتها بعشي، فأدركت رسول الله صلى الله عليه وسلم قائما يحدث الناس، فأدركت من قوله:

ما من مسلم يتوضأ فيحسن وضوءه، ثم يقوم فيصلي ركعتين مقبل عليهما بقلبه ووجهه، إلا وجبت له الجنة.

قال: فقلت: ما أجود هذه.

فإذا قائل بين يدي يقول:

التي قبلها أجود.

فنظرت، فإذا عمر، قال:

إني قد رأيتك جئت آنفا.

قال:

ما منكم من أحد يتوضأ فيبلغ، أو فيسبغ الوضوء، ثم يقول:

أشهد أن لا إله إلا الله، وأن محمدا عبد الله ورسوله، إلا فتحت له أبواب الجنة الثمانية، يدخل من أيها شاء.

Complete Translation:

‘Uqbah ibn ‘Amir said:

“We were assigned to tend the camels. When it was my turn, after I brought them home in the evening from the grazing area, I came upon the Messenger of Allah SAW standing and addressing the people.

I heard part of what he said:

‘A Muslim who performs wudu and perfects his wudu, then stands and performs two rak‘ahs while devoting his heart and face to them, will surely be entitled to Paradise.’

I said:

‘How excellent this is.’

Suddenly, a man standing before me said:

‘What came before it is even better.’

I looked, and it was Umar.

Umar said:

‘I saw that you had just arrived.’

Umar then said:

‘There is no one among you who performs wudu, completes or perfects his wudu, and then says:

“I bear witness that there is no ilah except Allah and that Muhammad is the servant of Allah and His Messenger”

except that the eight gates of Paradise will be opened for him. He may enter through whichever of them he wishes.’”

The Wording of the Shahadah in Sahih Muslim 234a

The Arabic wording found directly in this hadith is:

أشهد أن لا إله إلا الله، وأن محمدا عبد الله ورسوله

Its literal translation is:

“I bear witness that there is no ilah except Allah and that Muhammad is the servant of Allah and His Messenger.”

Compared with the wording in the Hadith of Jibril, this wording adds the following description:

عبد الله ورسوله

Its meaning is:

“The servant of Allah and His Messenger.”

This wording describes two positions of Muhammad SAW. He is the servant of Allah, and he is the Messenger of Allah. This clarification emphasizes that the Messenger of Allah SAW is a human being who is a servant of Allah, while also being entrusted with the task of being His messenger.

Similarities and Differences Between the Two Wordings

Both hadiths are authentic hadiths from the Prophet SAW. Both contain the same foundational statement:

لا إله إلا الله

Its meaning is:

“There is no ilah except Allah.”

Both wordings also link Muhammad SAW to Allah’s message. The Hadith of Jibril states:

وأن محمدا رسول الله

Its meaning is:

“And that Muhammad is the Messenger of Allah.”

Sahih Muslim 234a states:

وأن محمدا عبد الله ورسوله

Its meaning is:

“And that Muhammad is the servant of Allah and His Messenger.”

The first difference is the context in which the wording was delivered. In the Hadith of Jibril, the Messenger of Allah SAW was explaining the meaning of Islam to Jibril, who appeared in the form of a man. This hadith serves as the primary evidence because the Prophet SAW mentioned the Shahadah as the first element in the definition of Islam.

The second difference is the length of the wording. The Hadith of Jibril states, “Muhammad is the Messenger of Allah”, whereas Sahih Muslim 234a states, “Muhammad is the servant of Allah and His Messenger”. The wording in Sahih Muslim 234a provides an additional description of the position of Muhammad SAW.

The third difference is the context of the practice. The wording in the Hadith of Jibril appears in the explanation of the pillars of Islam. The wording in Sahih Muslim 234a, on the other hand, is recited after wudu and is associated with the opening of the eight gates of Paradise.

The difference between the two wordings is not a contradiction. Both came from the Prophet SAW through authentic narrations. One wording explains the foundation of Islam in a concise form, while the other provides a longer description of Muhammad SAW as the servant of Allah and His Messenger.

Summary of the Form of the Shahadah Based on the Two Hadiths

Based on the Hadith of Jibril, the first-person form of the Shahadah is:

أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا اللهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللهِ

“I bear witness that there is no ilah except Allah, and I bear witness that Muhammad is the Messenger of Allah.”

Based on the wording found directly in Sahih Muslim 234a, its form is:

أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا اللهُ، وَأَنَّ مُحَمَّدًا عَبْدُ اللهِ وَرَسُولُهُ

“I bear witness that there is no ilah except Allah and that Muhammad is the servant of Allah and His Messenger.”

Both wordings have a basis in the teachings of the Prophet SAW. The first is the shorter form mentioned when the Prophet SAW defined Islam. The second is the wording recited after wudu in Sahih Muslim 234a.

Conclusion

These two authentic hadiths provide clear evidence concerning the wording of the Shahadah in the time of the Prophet SAW.

The Hadith of Jibril serves as the primary evidence because the Prophet SAW himself explained that Islam begins with the testimony that there is no ilah except Allah and that Muhammad is the Messenger of Allah.

Sahih Muslim 234a reinforces this form with the longer wording:

محمدًا عبد الله ورسوله

Its meaning is:

“Muhammad is the servant of Allah and His Messenger.”

Therefore, the Shahadah is not merely the utterance of the names Allah and Muhammad. The Shahadah is an affirmation that Allah alone is the ilah, that Muhammad is the servant of Allah, and that Muhammad is the Messenger of Allah.

Closing

Some may ask:

“Which wording should be used, then? Which one is better?”

The answer does not need to be discussed here. This matter was discussed earlier by those who came before us.

Both wordings are authentic from the Prophet SAW, and each wording has its own context. Therefore, follow whatever is authentic from the Prophet SAW. Do not set against one another things that have come from an authentic source. What matters is that we accept both as teachings of the Prophet SAW, understand the context of each wording, and do not add anything that he did not mention.

References

Sahih Muslim 8a, Hadith of Jibril

Sahih Muslim 234a, Shahadah after