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Islam – Part 2

Knowledge is the only instrument of production that is not subject to
diminishing returns. —J. M. Clark, Journal of Political Economy, Oct. 1927

We have already noted the Islamic belief that the world is peppered with those
who are Muslim by literal but not by ideological definition. These individuals may call
themselves agnostic, Jewish or Christian, but they submit to the will of the Creator as
best they can, and if adequately exposed to the teachings of Islam will readily accept
them. These are those who, when they learn the teachings of Islam, state, “We believe
therein, for it is the Truth from our Lord: indeed we have been Muslims (bowing to
Allah’s Will) from before this” (TMQ 28:53), for prior to becoming Muslim, they
submitted themselves to the evident truths of God, whether to their liking or not, and
lived by His decree as they understood it. And that made them Muslim in everything but



Ironically, the historical archetype of such individuals may very well be Thomas
H. Huxley, the father of agnosticism. Huxley penned one of the most fluent statements of
willingness, even desire, to submit his will to that of the Creator: “I protest that if some
great Power would agree to make me always think what is true and do what is right, on
condition of being turned into a sort of clock and wound up every morning before I got
out of bed, I should instantly close with the offer.”


Many profess a similar willingness or desire to live in submission to God, but the
ultimate test is the embracing of divine truths when made evident. To leap backwards
from T. H. Huxley to the Bible, Muslims and Christians alike cite the story of Lazarus
(John 11:1­44) by way of example. By the power of God, Jesus reportedly raised Lazarus
from the dead “that they may believe that You sent me” (John 11:42). On the strength of
this miracle, some Jews acknowledged Jesus’ prophethood, while others condemned him.


The main lesson to be learned, from the Islamic viewpoint, is that when presented
with clear evidence of prophethood, the sincere (Muslim by literal definition) follow (and
become Muslim in the full meaning of the word). Meanwhile, the insincere favor worldly
considerations over the direction of God.


But the lessons don’t end there. There is a moral to the story of Lazarus regarding
the purpose behind revelation. A person may question why else would God send
messengers if not to guide mankind to the straight path of His design. Who will reap the
rewards of following God’s directions if not those who submit to His evidence? And who
is more deserving of punishment than those who deny the truth when made clear?

Muslims assert that all prophets bore revelation to correct the deviancies of their
people. After all, why would God send a prophet to a people who were doing everything
right? Just as Jesus was sent to the “lost sheep of the house of Israel” [Matthew 15:24] with divine evidence of prophethood and a corrective revelation, so was Muhammad
presented to all people, from his time to the Day of Judgment, with evidence of
prophethood and a final revelation.


This final revelation redresses the deviancies which had crept into the various world religions, Judaism and Christianity included. Muslims assert that those who live in submission to God and His evidence will recognize and  accept Muhammad as a prophet, just as the pious Jews recognized and accepted Jesus.

Conversely, those who live in submission to anything other than God—be it money,
power, worldly enjoyment, cultural or family tradition, unfounded personal prejudices, or
any religion that is more self­ than God­centered—would be expected to reject
Muhammad, just as the impious Jews rejected Jesus.

An interesting point is that Islam demands submission to God, whereas Judaism
and Christianity demand submission to ecclesiastical doctrine. Muslims do not

We have already noted the Islamic belief that the world is peppered with those who are Muslim by literal but not by ideological definition. These individuals may call themselves agnostic, Jewish or Christian, but they submit to the will of the Creator as best they can, and if adequately exposed to the teachings of Islam will readily accept them. These are those who, when they learn the teachings of Islam, state, “We believe
therein, for it is the Truth from our Lord: indeed we have been Muslims (bowing to Allah’s Will) from before this” (TMQ 28:53), for prior to becoming Muslim, they submitted themselves to the evident truths of God, whether to their liking or not, and lived by His decree as they understood it. And that made them Muslim in everything but oath.






Ironically, the historical archetype of such individuals may very well be Thomas H. Huxley, the father of agnosticism. Huxley penned one of the most fluent statements of willingness, even desire, to submit his will to that of the Creator: “I protest that if some great Power would agree to make me always think what is true and do what is right, on condition of being turned into a sort of clock and wound up every morning before I got out of bed, I should instantly close with the offer.”




Many profess a similar willingness or desire to live in submission to God, but the ultimate test is the embracing of divine truths when made evident. To leap backwards from T. H. Huxley to the Bible, Muslims and Christians alike cite the story of Lazarus (John 11:1­44) by way of example. By the power of God, Jesus reportedly raised Lazarus from the dead “that they may believe that You sent me” (John 11:42). On the strength of this miracle, some Jews acknowledged Jesus’ prophethood, while others condemned him.




The main lesson to be learned, from the Islamic viewpoint, is that when presented with clear evidence of prophethood, the sincere (Muslim by literal definition) follow (and become Muslim in the full meaning of the word). Meanwhile, the insincere favor worldly considerations over the direction of God.




But the lessons don’t end there. There is a moral to the story of Lazarus regarding the purpose behind revelation. A person may question why else would God send messengers if not to guide mankind to the straight path of His design. Who will reap the rewards of following God’s directions if not those who submit to His evidence? And who is more deserving of punishment than those who deny the truth when made clear?


Muslims assert that all prophets bore revelation to correct the deviancies of their people. After all, why would God send a prophet to a people who were doing everything right? Just as Jesus was sent to the “lost sheep of the house of Israel” [Matthew 15:24] with divine evidence of prophethood and a corrective revelation, so was Muhammad presented to all people, from his time to the Day of Judgment, with evidence of prophethood and a final revelation.




This final revelation redresses the deviancies which had crept into the various world religions, Judaism and Christianity included. Muslims assert that those who live in submission to God and His evidence will recognize and  accept Muhammad as a prophet, just as the pious Jews recognized and accepted Jesus.


Conversely, those who live in submission to anything other than God—be it money, power, worldly enjoyment, cultural or family tradition, unfounded personal prejudices, or any religion that is more self­ than God­centered—would be expected to reject Muhammad, just as the impious Jews rejected Jesus.


An interesting point is that Islam demands submission to God, whereas Judaism and Christianity demand submission to ecclesiastical doctrine. Muslims do not

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