differ.” (Surah al-Zumar, 2–3)

And His saying, exalted is He:

“Or have they taken intercessors besides Allah? Say, ‘Even though they possess nothing and understand nothing?’ Say, ‘All intercession belongs to Allah.’” (Surah al-Zumar, 43–44)

There are many similar verses in Allah’s Book that affirm His oneness in its purity and fullness, excluding all regard for others in worship, seeking deliverance, supplication, asking for help, reliance, hope, fear, reverence, turning in repentance, and other matters that belong exclusively to the Lord and may not be directed to any angel brought near to Him or any messenger sent by Him.

As for faith in the Book and the Messenger, this completes faith in Allah and the affirmation of His oneness, which cannot be complete without it. Remembering Allah without this is utterly unavailing; rather, it is misguided striving and fruitless action. Muslims have never disputed that if a man says, “I bear witness that there is no god but Allah,” but does not acknowledge that Muhammad is the Messenger of Allah, he is neither a believer nor a Muslim and deserves nothing but punishment. If, however, he testifies that Muhammad is the Messenger of Allah, many scholars would regard him as a believer and a Muslim. Some distinguish between those who already acknowledge Allah’s oneness, such as the Jews, and those who do not. Others do not regard him as a Muslim unless he pronounces both testimonies of faith. These are three well-known positions within the school of Ahmad and elsewhere.

This is the meaning of what is related in some reports: “O Muhammad, you are mentioned while I am not mentioned, and I am pleased; I am mentioned while you are not mentioned, and I withhold.” This means mentioning him as the Messenger. Whoever mentions him