✨ Essay: Islam Between Religion and Schools of Thought, and the Testimony Between Text and Institution

Introduction

Since the revelation of divine scripture, a central question has remained: Is Islam a universal religion of submission to God, or has it been reduced to schools of thought and sectarian labels? And does the testimony (Shahadah) taught to new Muslims reflect the Qur’anic and Gospel texts, or is it an institutional formula that narrows the meaning? These questions are not objections, but invitations to reflect on the essence of faith beyond human divisions.

1. Islam: Religion or School of Thought?

The Qur’an declares: “Indeed, the religion in the sight of Allah is Islam” (Aal Imran 19).  

Yet institutions classify converts according to schools (Sunni, Shi‘i, etc.).  

The distinction must be made between Islam as submission to God and schools as human interpretations.

2. The Formulation of the Testimony

The traditional Shahadah states: “I bear witness that there is no god but Allah, and I bear witness that Muhammad is the Messenger of Allah.”  

But the Qur’an describes Christ as “the Word of God and a Spirit from Him.”  

Why is this not included in the testimony?  

This tension reveals the difference between scriptural truth and institutional formula, raising the question: Is the Shahadah a declaration of submission to God, or a sectarian identity?

3. Islam as Submission and Continuity

Islam is not a change of religion, but its completion: “This day I have perfected for you your religion” (Al-Ma’idah 5).  

Prophets in the Bible also submitted themselves to God.  

So why is conversion described as “changing religion” rather than “completing religion”?  

Islam should be understood as continuity, not rupture.

4. The Identity of Christ: Son of Man or Son of Mary?

The Gospel calls him “Son of Man,” while the Qur’an calls him “Son of Mary.”  

Both affirm his humanity, but from different angles:  

- “Son of Man” = symbol of universal humanity.  

- “Son of Mary” = affirmation of miraculous birth without a father.  

Together, they reveal unity in diversity of expression.

5. Al-Fatihah and Misguidance

Common interpretation: “those who incurred wrath” = Jews, “those who went astray” = Christians.  

Yet Muslims themselves pray for guidance in every prayer.  

Does this not mean they too are in need of guidance?  

Al-Fatihah should be read as a universal plea for guidance, not as a judgment on others.

6. Ramadan: Guidance for All People

The Qur’an says: “Guidance for mankind” (Al-Baqarah 185).  

Yet official greetings are directed only to Muslims.  

Why not address “all people” as the Qur’an does?  

This highlights the universality of revelation.

7. The Banner and the Sword

The Saudi flag bears the Shahadah with a sword beneath it.  

The Qur’an never mentions the sword, while the Bible does many times.  

Why then is the sword a symbol in Islam’s political emblem?  

This shows the difference between political symbols and divine scripture.

8. The Prophet and the Labels

Muhammad never said he was Sunni or Shi‘i.  

He was on the Millah of Abraham, a Muslim inclining to truth.  

Sectarian divisions are later constructs, not the essence of his mission.  

He gave us the Sunnah, not “Sunnism.”

Conclusion

These reflections are not objections but invitations to rediscover the essence of faith.  

Islam in its origin is submission to God; the Shahadah is a declaration of this truth; and all revelations affirm unity of meaning.  

Schools and symbols are human constructs that may narrow what God has made vast.  

Returning to the texts themselves, beyond divisions, is the path to renewal of both spirit and religion.