‘Shema Yisrael’ is common to both Judaism and Islam

The verse “Shema Yisrael” is a testimony to God’s oneness. The same idea is central to Islam. A linguistic connection shows Judaism and Islam share much in common.

This Shabbat we read the second paragraph of the Shema, and last week we read the first paragraph which opens with a call — arguably the most famous prayer in our liturgy:

Listen, Israel: the Lord is our God, the Lord is one” (Deut. 6:4).

The Masoretes determined that when written in the Torah scroll – 2 letters should have special formatting: The final letter of the first word שמע, ayin, and the final letter of the last word אחד, dalet, are enlarged (see pic). These two enlarged Hebrew letters spell the word עד, or “witness.” By saying the Shema, we are acting as a “witness” testifying to the existence and oneness of the Divine.

This concept of bearing witness to God’s oneness is central to Islam too, and is referred to as the ‘testimony‘ or Shahada (الشَّهَادَةُ).

It is part of the adhān, the call to prayer, and is considered one of the Five Pillars of Islam.

The word ‘Shahada’ derives from the same root of a Biblical monument to peace. When Jacob and Laban–who both felt wronged by the other–decided to let bygones be bygones, they erected a mound of stones as a witness their peace treaty. Laban called it in Aramaic יְגַר שָׂהֲדוּתָא, Yegar Sahaduta (like Shahada), while Jacob called it גַּלְעֵד Gal-ed – both meaning “Mound Witness” (Genesis 31:47).

We see how roots and concepts are shared between Judaism and Islam.