Amani over at “americanmuslimconvert” are writing on the five pillars of Islam, introducing us for the first of them, the Shahâdah, the confirmation of believe in Allah and His messenger, Muhammad, being expressed in the statement “Lâ ilâha ilâllâh, w’Muhammadan Rasûlullah” – “There is no god but Allah, and Muhammad is the Messenger of Allah!”
I found it interesting, and I’m thinking that I’m going to follow his posts on the subject, but doing it with a twist, which I hope he can forgive me for. I am going to read and reflect on his posts, but at the same time I will try to find a Jewish answer to the pillars, that is, find how and where the same things are being expressed in Judaism, if at all. I think that it could be pretty interesting to see how my studies of Islam can be reflected in my studies of my own religion, and as such learn about them both, as well as doing a comparative study at the same time as well.
Anyway, the first pillar of Islam is, as stated already, the Shahâdah, the declaration of faith, and the most obvious answer in Judaism is the Shma’ or Qriat Shma’, which is so called by the first name in the declaration, which goes “Shma’ Yisrael, A-onay Eloqenu, A-onay Ehad!” It is found in Devarim (Deuteronomy) 6:4, introducing the first part of the actual Shma’, which consists of three parts, found in Devarim 6:4-9, commanding the Jew to love God of all his heart, his soul, and his heart, as well as keep the commandments in mind, teach them to his children, always talk and ponder on them, whether sitting at home or walking on the street, when he lays down in the evening and gets up in the morning, that he shall bind them as signs on his arm and between his eyes, write them on his doorposts and the city gates (the visitor in Jerusalem will see that there are cylinders at the entrances to the old city, those are what we call ‘Mezuzot,’ the words of the Torah, fulfilling this commandment).
The second part, which can be found in Devarim 11:13-21, talks about the rewards and consequences of keeping or not keeping the commandments, which is solely connected to the Land of Israel, making sure of good seasons and good times, so far as the Jews stays observant, or bad times, or even being expelled from the land, as far as they don’t.
The third and last part, found in BaMidbar (Numbers) 15:37-41, commands the Jews to wear the Tzitzit, the fringes, which is a sign for reminding the Jews about the commandments, as well as commanding the Jews to remember the exodus from Egypt.
The first part of the Shahâdah is called “Tawhîd,” the Unity of Allah, and that is found expressed in the first part of the Shma’ as well, in stating that God is One (Ehad). We see this expressed other places as well, for example in Exodus 20:3, “You shall have no other gods before me,” so I would say that Muslims and Jews at least share the first part of the Shahâdah. The second part though is more tricky. On two levels even. First off, Jews don’t recognize Muhammad as their prophet. Most Jews probably don’t even acknowledge him as a prophet, while some would say that he most likely could have been a prophet, though only sent to the Arabs, not to the Jews, acknowledging the praiseworthy mission of spreading the Tawhîd. But it isn’t only in regard to the “lack” of acceptance of Muhammad, there isn’t an equal for Moshe Rabenu, A”S, to be found in the Torah, at least not expressed in statements like with the unity of God. There are many incidents though where his prophethood is stated and emphasized, making it rather clear that his prophethood is to be accepted. Only later does it become part of a list of clear doctrines to be accepted as part of Jewish faith, namely in Maimonides thirteen principles of faith, all being introduced with the statement “I believe with perfect faith that…” It is the seventh declaration, after declaring that all the words of the prophets were true, stating that the prophecy of Moshe Rabenu, A”S, is true and that he is the “father” of the prophets, meaning the greatest of all the prophets, both those before and after.
So in conclusion I would believe that it’s possible to say that Muslims and Jews share some foundational similar expressions on God’s Unity, as well as reverence for those they consider the greatest prophet respectively, though there are some difference, the Jews not have a single expression, as is the case with the Muslims. On the other hand the Jews have a – I would dare to say – much longer and more detailed expression of faith than that of the Muslims.
 Please forgive me for not spelling these two expressions of His Name, but I am, after all, still a religious Jew, respecting my God. I am sure that if you really do need to see the two expressions spelled out, then there are lots of places to see that, just make a search on “Shma.”