Islam Rediscovered

Religions Other than Islam

Islam Rediscovered — Maulana Wahiduddin Khan

Badges mark quoted or attributed material (Qur'an, hadith, another author, an opposing view). Unbadged passages are Maulana Wahiduddin Khan's own words.

Contents (113 chapters)
  1. Preface
  2. Search for Truth
  3. Philosophy
  4. Science
  5. Mysticism
  6. Faith and Reason
  7. Natural Argument
  8. Philosophical Argument
  9. Spiritual Argument
  10. Scientific Argument
  11. The Concept of God
  12. One God versus many gods
  13. A Personal God versus an impersonal God
  14. Religion
  15. Religions Other than Islam
  16. Islam in Brief
  17. True Guidance
  18. A. Individual
  19. B. Society
  20. C. State
  21. The Creation Plan of God
  22. Discovery of Islam
  23. Why Islam Alone
  24. Prophetic Perspective
  25. Separation of Spirit and Form
  26. Communalization of the Religion
  27. The Veil of Interpretation
  28. The Obsession with Historical Glory
  29. The Man Islam Builds
  30. Internal Development
  31. External Activities
  32. Intellectual Development
  33. (Razin)
  34. The Islamic Way of Life
  35. Iman (faith)
  36. Ibadah (worship)
  37. Akhlaq (morality)
  38. The Quran portrays Muslims as individuals who “repel evil with good.” (28:54)
  39. “One who is not grateful to man cannot be grateful to God either.” (Al-Bayhaqi)
  40. Social Relations
  41. A. Individual Responsibility
  42. B. Family Life
  43. C. Legitimate Livelihood
  44. Islam As It Is
  45. Non-Violence and Islam
  46. Peaceful Beginning
  47. Success Throgh the Non-violent Method
  48. Political Revolt Unlawful
  49. The Command of War in Islam
  50. The Modern Age and Non-Violence
  51. The Manifestation of Religion
  52. A Great Opportunity
  53. Islam in the Present Age
  54. Dawah Activism
  55. Through dawah even the direst of enemy turns into a dearest friend. (41:34)
  56. Muslims Displaced
  57. Peace and Justice
  58. Conclusion
  59. Islamic Fundamentalism
  60. On Islam and Jihad
  61. Ideological Hatred
  62. Terrorism in the Name of Islam
  63. Fundamental Principles of Islam
  64. Islam and Politics
  65. The Challenge of Fundamentalism
  66. The Shariah and Its Application
  67. Lead all men to the path of your Lord with wisdom and mild exhortation. (16:25)
  68. Bear up then with patience, as did the steadfast Apostles before you. (46:35)
  69. Fight for the sake of God those that fight against you. (2:190)
  70. The Secret of Guidance and Ignorance
  71. Spirituality in Islam
  72. The Universe—a Source of Divine Inspiration
  73. A Personal Experience
  74. “God plants wisdom in the heart of one who shows disinclination for the world.”
  75. Preservation, Updating, Dawah
  76. (c) Process of dawah
  77. Contribution of Muhaddithin (Scholars of Hadith)
  78. Religious Institutions
  79. Updating
  80. Updating: Reapplication of Shariah
  81. Dawah
  82. Islam Stands the Test of History
  83. Prophetic Vision
  84. Envisioning the Future
  85. Seeing an Advantage Amidst Disadvantages
  86. Introducing Peace as the Most Powerful Weapon
  87. His Words Determine the Course of History
  88. Islamic Activism
  89. 1. Positive Status Quoism in Religious Affairs
  90. Unlimited Scope of Patience
  91. The Islamic Concept of History
  92. Creation Plan of God
  93. The Age of Perversion
  94. The Reasons for Perversion
  95. The Problem of Evil
  96. The Revolutionary Role of Islam
  97. Historical Revolution
  98. (This kind of persecution has been mentioned in the Quran as ‘fitna’). (8:39)
  99. Freedom of Choice
  100. The End of the Superstitious Era
  101. Truth Unveiled
  102. Islam in History
  103. The Eradication of Fitna
  104. The Age of Religious Freedom
  105. The Peaceful Propagation of Islam
  106. The Role of Non-Muslims in Islamic Development
  107. Conversion: An Intellectual Transformation
  108. Islam and Conversion
  109. Conversion—A universal principle
  110. The reality of Conversion
  111. Conversion—A healthy historical process
  112. A Case of Discovery
  113. Conclusion

Religions Other than Islam

The Quran and the Bible both tell us that, ever since the advent of man on earth, God has sent His Prophets to convey His message to mankind. According to a hadith, from Adam to Jesus Christ, more than one hundred thousand prophets have come to the world. Every prophet brought God’s religion and communicated it to his people. This divine scheme has continued in every age and in all places.

All these religions brought by God’s messengers were one and the same. Originally there was no basic difference between one religion and the other. But it happened that none of the concerned peoples were able to preserve the teachings of their prophets. Either these religions survived in a distorted form, or they vanished without leaving any trace. Moreover, contemporary historians failed to attach any importance to these prophets or their teachings. For this reason, few of these prophets found their place in the annals of history. The only exception is that of the final prophet, Muhammad, peace be upon him.

This blackout of history was so complete that even the prophets of later periods of history received scant mention in contemporary records. For instance, Jesus Christ came to the world two thousand years ago, and so little is known about his life that a western scholar was once constrained to remark: “Historically, it is quite doubtful whether Christ ever existed at all.”

Due to the paucity of reliable documentation, all the previous religious scriptures, except that of Islam, have lost their historical credibility. By rational standards all other religions have assumed the status of a set of dogmas rather than that of a chronicled event. One can believe in them only as a matter of faith and not as a fact of history. However, the position of Islam in this regard is totally different. Muhammad, the Messenger of Islam, as acknowledged by all well-known historians of the world, was born in the full light of history, and whatever he said or did in his lifetime has been recorded in considerable detail.

The Quran, the last word of God, has been preserved just as it was first revealed to the Messenger of Islam. The textual originality and purity of the Quran is incomparable and unquestionable. Islam, as a whole, passes the strictest criteria of higher criticism and historical verification. So, when one opts for Islam, one does so as a matter of history, not simply as a matter of faith.

One can safely say, therefore, that for a seeker after the truth, there is no whole range of options. He has only one choice to make. And that is the choice of Islam: the only religion having true historical credibility.

For instance, according to our belief, Abraham and Moses were Prophets of God. Abraham was born in Iraq and Moses in Egypt. Yet the annals of the respective countries are devoid of any mention of these great prophets. We find no reference in the ancient history of Iraq to Abraham. Similarly, Egyptian history makes no mention of Moses.

In a similar way, as testified to by the Quran, Jesus was a prophet. Even Gautam Buddha is considered a prophet by his followers. But neither Jesus Christ nor Gautam Buddha comes up to the strict standards of history. For example, there are long periods of Jesus’s life about which nothing is known, and the stories of the New Testament were not written until more than a century after his death. Three languages—Syriac, Greek and Hebrew—were prevalent during the time of Christ, yet we have no way of knowing, with certainty, about the language in which he communicated his message to his people.

In the times of Gautam Buddha, Pali and Sanskrit were in vogue. But there is no historical evidence as to which language he spoke. The actual words spoken by Gautam Buddha are not on record. There are some who claim to have proofs that Gautam Buddha spoke in Pali, but it has not been established by the scholars of Buddhism.

The reason is that, in ancient times, before the age of the press, the concept of historiography was very limited. At that period, it was only a record of kings and generals; only events relating to victory and defeat were considered worth recording. All other incidents remained unrepresented and since the prophets or the reformers were not associated with events of a political nature, the historians did not consider their lives worthy of being immortalized.

The case of the Prophet Muhammad was exceptional in that is was quite different from that of the other prophets. Circumstances were such that he became involved in all kinds of political events, and he and his companions were able to usher in a revolution bringing about sweeping changes in the political and the social order of the time. Naturally, the events of his life came to be recorded in the contemporary history and thus he became an essential part of history. In this way, by historical standards, the Prophet Muhammad became a historical personality, in the full sense of the word.

Because of non-existent documentation, all the other religions and their founders have come to be considered lacking in credence. One who examines these religions objectively feels that he is studying beliefs rather than history, for the personalities associated with these religions, their religious scriptures and their teachings have been demonstrated to be scientifically and historically unreliable.

An Encyclopedia of the Hindu religion, published under the title Encyclopedia of Hinduism, drew the comment from a scholar that it would be more aptly titled Encyclopedia of Hindu Mythology. This is the case with all religions. All the faiths save Islam may be classified as mythologies rather than religions in the scientific and historical sense.

The subject matter of ancient alchemy and modern chemistry is one and the same. Yet we all know that there is a basic difference between the two. Alchemy was based on unproved speculations, while modern chemistry is based on facts proved by strictly scientific methods. This same difference is found between Islam and other religions, the latter being like ancient alchemy, whereas the former is like modern chemistry.

This difference is so evident that no one can fail to notice it. One who sincerely makes a comparative study of religions of both kinds will inevitably discover it. Hence Islam is the only choice for those who seek a religion with a credible historical base.