Why Islam is True (2)

Secondary evidence for Islam


In January’s essay on Why Islam is True, I explained my understanding of what we might call the primary evidence for its truth: the existence of God and his unity and simplicity, the possibility of Prophethood, and the divine origins of the Qu’ran. Here I will try to explain secondary evidence, points which do not, even if correct, make it certain that Islam is true, but make it substantially more probable.


As all the points I will discuss here appeal to a notion of what a true religion should look like, I will combine my analysis of Islam’s superiority with discussion of this question.


The first piece of evidence is that Islam has not changed over time. A true religion should have  teachings that are unchanged since its inception. This is because a revealed religion claims to be based upon a message from God, who does not change, and if it deviates from the original message it becomes false. God might, of course, tell us that he will update the message in the future, but the criterion then just applies to whatever is the latest message.

The Church has used the notion of the Holy Spirit to justify justify changing its teachings, claiming that God is imminent within the institution and guiding it ever closer to the truth. However, this can’t explain either why it didn’t even reach the core doctrines of what we now call Christianity for three hundred years after Jesus’s(pbuh) death or why it initially claimed that the Spirit would actually prevent it from changing its mind. Moreover, reforms like those of Vatican II were blatantly following secular values.


Also, the Holy Spirit does not exist because the doctrine of the Trinity is false. Dr Brian Leftow at Cambridge, one of Christianity’s most eminent theologians, has spent over a decade trying to prove that the doctrine of the Trinity is internally coherent and has admitted that so far it has been a failure. After two thousand years, with all the resources of modern logic, Christianity can’t even prove that its basic conception of God is logically possible, let alone true. So we should probably forget about it.


Fragments of the Qu’ran have been carbon-dated at the University of Birmingham to within the lifetime of Muhammad(pbuh), and even before this, hardly any Western scholars seriously doubted that the Qu’ran we have now is the version assembled by Uthman in 651AD. The few who did, like Patricia Crone, have mostly retracted their theories.


Uthman’s manuscript was assembled from the oral traditions of those who had heard Muhammad’s(pbuh) recitation of the Qu’ran, each of whom had to provide two witnesses for their verses. Western scholars have only been able to doubt the validity of this guarantee by assuming that his Companions were basically dishonest and cynical, an arbitrary supposition that goes against everything else we know about their lives. Even the modern critical method, applied properly and without prejudice, would find that the Qu’ran is unchanged.

The same goes for the Muhammad’s(pbuh) sayings, the hadith, from which most of Islam is derived, which were meticulously investigated by Islamic scholars and graded according to the reliability of the people who transmitted them, using normal (and very exacting) standards of honesty and intellectual competence. One of the greatest hadith collectors, Ahmad ibn Hanbal, is once supposed to have traveled from one end of the Arabian peninsular to the other in search of a single hadith. Seeing the transmitter trick his donkey into obeying him, he decided immediately that this treachery undermined his trustworthiness, turned on his heels, and left.


Western scholars who criticised the hadith collections either knew nothing about the subject, or, once scholarship improved, used completely illogical strategies to undermine them. Some used a cynical understanding of human nature to convict transmitters of forgery, with Joseph Schacht notably assuming that any common link in the transmission of a hadith through multiple chains must have been the person who forged it. As Dr Jonathan Brown has shown, this is all very well if you believe all humans are naturally liars, despite all the evidence to the contrary in the case of the transmitters of (most) of the hadith that Islamic scholars assembled over centuries; but it suffers from the same problem of all such ridiculous, simplistic theories of human nature, like classical Marxism. All humans are basically machines, their adherents, proclaim, motivated only by this or that and not by truth or righteousness—except I, exalted be my genius, who truthfully discerns this and judges them. Well, I wish the best of luck to people who can stomach this approach.

The other strategy they used was to question the content of the hadith. If they report miracles or other seemingly unlikely events, Western scholars claimed they can’t be true, no matter how reliable their narrators. This approach defeats the entire point of religion. If God exists—and He does—He can do anything, and so can His messengers if He lets them. So evaluating the content of hadith in this way only makes sense if you presuppose that Islam is false, and thus is completely useless as a criticism of it.


So Islam has an unchanged scripture and unchanged sources of authority. Of course, some of its moral and spiritual teachings have varied between time and place, but the unchanged texts give us constant standards of orthodoxy. There are also constant methods of interpretation. The four madhabs, or schools of jurisprudence, have not altered their methodology in the twelve-hundred odd years since their codification. Four schools exist, and even within them they allow different opinions on many subjects, because some of Islam’s texts are genuinely ambiguous, so multiple equally valid interpretations are often possible. But there are very strict limits to this, established through application of rigorous, scientific study of Arabic grammar, logic, and rhetoric, to make sure reason operates only within the boundaries of revelation. Sects that deviate from this, like the so-called Wahabbis, are easily identified and rejected by mainstream scholars.

And consequently basic fundamentals of the religion are exactly the same as they were in the time of Muhammad(pbuh). The method of prayer, the five pillars, and the essential moral commandments have not changed one iota in fourteen-hundred years, and they obviously come from an unchanged scripture.

This is not true of other religions. As I mentioned earlier, the Catholic Church has constantly changed its teachings over its history, preserving the fiction of “unchanging doctrine” only through slight of hand, and has now adapted most of its values to secular modernity. How many “conservative” Catholics now believe that error has no rights, which was the official teaching of their Church in the nineteen-fifties? The point hardly needs to be made about liberal Protestants, whilst “conservative” evangelicals like America’s Christian Right want, at most, to selectively restore parts of the status quo of around nineteen-sixty, minus the overt racialism, and actually see secular ideas like liberal democracy as sacred. The Orthodox churches, though retaining a more ancient liturgy, were just as mired in the theological controversies of the first five Christian centuries and have also now changed their historic teaching on matters such as the morality of contraception, divorce, and the perpetual virginity of Mary. Similarly, in the Jewish tradition, all groups aside from the “ultra-orthodox” haredi consciously interpret religious law in light of modernity, even if they retain orthodox beliefs about the Torah’s ultimate origins. This approach is rare and marginal in Islam.


Secondly, Islam is untainted by the modern world. The so-called Enlightenment was a giant movement away from understanding God to manipulating His creation, and involved a disastrous attempt to derive secular values from unaided reason. It destroyed the Christian tradition in the West and the traditions of most of the societies the secular West colonised and put nothing substantial in their place. No uncontroversial moral conclusions were reached because none can be reached without God; we have never been more morally ignorant, to the point where most Westerners believe that morality is subjective, putting them one stop away from total nihilism. The Enlightenment was wrong: its premises are false. Adapting religion to them is therefore also wrong, and will render an adapted religion equally false.


We don’t need to prove how Christianity is compromised by the Enlightenment. Consider some of the world’s other traditions. In China, “neo-Confucian” scholars claim to be continuing an indigenous tradition but their political theory, based largely around the idea of a “fiduciary community”, is basically the secular, Western theory we call “communitarianism”, and consciously draws on Enlightenment methods of analysis. There are even neo-Confucians who develop complex communitarian arguments for “homosexual” “marriage”, but the idea that Confucius would have endorsed this is absolutely deranged. Buddhism, similarly, has compromised much of its historic integrity. Western “buddhism” is obviously a joke, but even in the East, Tibetan lamas teach ignorant foreign seekers advanced yogic practices previously accessible only after years of spiritual training.


Thirdly, Islam is vibrant and alive. While Christianity evaporates in the West, violent atheism remains state orthodoxy in China, and most of the rest of the world muddles along by retaining some kind of superficial commitment but adapting its important beliefs to the demands of modernity, only in the Islamic world is serious, orthodox piety still normative.


Islam is the world’s only complete din, a total, fully-described religious way of life with its own source of authority, that can in any way compete with secular modernity. The pre-colonial traditions of America have been almost completely destroyed. Native African religions are rarely practiced in a manner uninfluenced by Islam or Christianity. Some Hindu traditions have retained genuinely ancient worldviews and practices largely intact, but most do not offer a complete way of life, and are part of a hugely fragmented religious system, and the ruling BJP’s Hindutva ideology is utterly modernist. China’s Daoist and Confucian traditions are almost dead as lived systems, the former retaining only some fading practices in rural areas, largely stripped of their original meaning-giving context, and the latter only the nominal adherence of certain scholarly and political elites. In a very real sense Islam is therefore the only alternative to modernity and secularism.


This is important evidence for its truth because a good and loving God would not allow a true religion to go extinct. God promises in the Qu’ran to preserve the revelation for humanity; if other religions claim similar promises, they cannot claim they have been fulfilled.


Fourth, Islam is the din-al-fitr, the religion of primordial human nature. It did not begin with Muhammad(pbuh) but with the first human, Adam(pbuh). There is nothing more basic to humanity than the prostration of the Islamic prayer, which involves the entire mind and body in the affirmation of the foundation of all religious and spiritual life, the sense of dependence on something that transcends the physical universe. Equally, there is no better antidote to the baffling world of electric light and heat than the compulsory timing of the prayer, tracking the movement of the sun’s disc across the sky. It forces you to connect with the rhythm that is supposed to govern our lives, awareness of which is itself a form of ibada or worship. In this and other ways Islam fulfills the intimation, common to every single human being, for a way of life that is oriented to the transcendent, and does so in a way that is complete, systematic, strict but not rigid, and completely rationally satisfying.


Finally, and related to this last point, Islam’s moral system is evidence for its truth. Secular moral philosophers use a method called “reflective equilibrium”, in which they weigh general and specific intuitive judgments against each other until they reach a consistent overall system. A true equilibrium, however, would accord different weightings to moral intuitions depending on how universally they are shared. The people who do moral professional moral philosophy are almost all WEIRD (Western, Educated, Industrialised, Rich, and Democratic) and therefore have totally different intuitions to most humans, especially if you count the ones who are already dead, i.e. most of us. If we do reflective equilibrium properly we will get to a moral system very similar to that of Islam. As Jonathan Haidt has shown, authority, loyalty, and purity are as integral to moral psychology as the fairness, freedom, and prevention of harm valued by WEIRDos.


Islam strikes the perfect balance between these values. It is neither hedonistic nor repressive, neither enjoining celibacy and asceticism nor the wanton enjoyment of the flesh at the cost of family, health and sanity. It recognises the equality of all individual souls before God while supporting the authority of the righteous and knowledgeable among us, and acceptance of the complimentary roles of the sexes and of a society’s different social classes and stations. It commands us to fight oppression, cruelty and the worship of worldly power wherever we find it while also forbidding the sowing of discord and sedition against any reasonably just ruler. It makes salvation a matter between the free individual and his Lord but forbids him from neglecting his duties to others. It is neither belligerent nor pacifistic. It is universal but particular, uniting all nations and tribes with a single direction of prayer while elevating their local customs to the status of sacred law. It tells us firmly that we must live in the world but not for it.


It is, in short, the middle way between our competing moral intimations, and at a deeper level the middle way between pantheism, which sees God everywhere, and atheism, for which He is nowhere.




All these are among God’s signs and among the ways He calls us to Islam. All are evidence for its invincible truth. If I have not proved this here, it is partly due to my own ignorance and partly because this world was made for us as a test, in which we must use our own intellects and our other faculties to come into God’s presence, and seek his guidance for ourselves, insha’allah.





















On an Islamic West

If my impertinence can be forgiven, I’d like to present a few modest thoughts as to why an Islamic West is so important and how it might, insha’allah, be brought about.

Given the appalling condition into which colonialist abuse has forced the Islamic world in the last two centuries, no Muslim can be blamed for seeking to use Western liberalism against Western oppression. Westerners claim to believe in human rights and equality, so logically, we might feel, shouldn’t they also oppose the wanton killing of civilians in pointless wars and the propping up of brutal dictators? If we could only get them to overcome the Islamophobia that so obviously contradicts their gentle and kind (if sadly irreligious) moral system!

Actually – no. This approach does not wash. First, even if Westerners should, given their beliefs, treat Muslims vastly better than Western governments currently do, the modern nation-state is by its nature amoral, because it recognises no external ends, and the legal fiction of the nation’s sovereign will justifies its unlimited power of coercion. It therefore almost always acts completely selfishly in international affairs, even if its leaders sincerely believe in, and try to apply, principles at home; and this is not a bug in the modern system but a central part of that system.

Second, at a deeper level, modernity is Janus-faced. Liberalism and racialist colonialism are two sides of the same coin. Both are Godless systems, based on “science” and “progress”, that seek to make over the world in accordance with a merely human will to power. The logic of teleological history, marching towards ever expanding personal autonomy, easily justifies the violent modernisation of recalcitrant populations, and the corollary that Western nations are more morally advanced easily justifies their exploitation of these populations. They stem equally from the Enlightenment drive to dominate a morally inert world, which so naturally led to the European drive for military dominance. Democracy–whatever it even means–grows out of the barrel of an M16.

Third, liberalism is completely unstable and arbitrary. Most Western states have been officially liberal for less time than the reign of some European monarchs. The even more violent systems of Fascism and Marxism are just as consistent with the Enlightenment world view and for most of the last century seemed more progressive too. And liberalism is constantly mutating at a breath-taking pace. In barely a hundred years, Protestant Europe went from manufacturing chastity belts to hosting parades in which drag queens dowse each other in HIV-positive blood.

Most crucially of all, secular man makes up his morality as he goes along. Without God there is no reason whatsoever to be a liberal rather than a Nazi. In fact the latter probably makes more sense, since it doesn’t rely on the idea of moral equality, a concept that is pretty implausible if humans are just animals, in light of our grossly unequal animal capabilities.

So when we Muslims complain about Western oppression on liberal grounds we just reinforce the system that grounds the oppression. Whole states have gone from multi-cultural liberalism to genocidal ethno-nationalism almost overnight in the past, and they could easily do so again. Nothing in the secular world can prevent it.

The only thing that can ground a stable moral order is religion, and the only plausible (and uncompromised) religion is Islam. Therefore the only thing that will reliably stop the West from oppressing Muslims is converting the West to Islam. How can this be done?

Unfortunately, most Westerners have never once heard a Muslim explain why Islam is true. They have, though, heard lots and lots of Muslims explain why Western society is racist. Consequently they generally think Islam is a race, or at least an ethnic religion. It’s therefore no wonder they don’t bother investigating it. Even if they are atheists, the God in which they do not believe is a still a nice, white, Christian one, a blond-haired, blue-eyed Jesus. Islam isn’t even on their radar, but all the (admittedly anecdotal) evidence I have seen suggests that most individuals have mostly good intentions, and are very willing to listen to evidence if is presented to them without too much effort being asked for on their part.

The current discourse of Western Muslims therefore has to change. Though it might be very hard in the short-term, Western Muslims need to stop using liberalism to plead for rights and resources and instead use our public voices to explain why Islam is true—and liberalism, consequently, false—and invite individuals and society to embrace it. For the reasons explained above, this is not only our religious obligation of dawah but the only way any stable condition of respect for Islam and Muslims can be engendered.

The diversity discourse has two other big problems. First, by reinforcing the popular illusion that Islam is an ethno-cult, it greatly strengthens right-wing hostility, which can then tap into all the confusion and displacement—both legitimate and not-so-legitimate—that is bubbling away in Western nations that have become multi-ethnic and multi-cultural overnight. Secondly, though some of the domestic grievances are real (the grievances with Western foreign policy are obviously so), in other cases it acts is a subversive force against what is still good in Western countries. This is most obvious in the tragic alliance of American Muslims with the priests of LGBT; but it also promotes the weakening of legitimate Western cultural particularities, which atomises and alienates populations from their own traditions, thus creating the very sense of siege and estrangement into which the alt right is tapping.

This last point is profoundly important because it is through attaching itself to cultural particularity that Islam has historically spread. The message did not convince the Javanese, the Bosniaks and the Turks by merely asking for rights and resources within their non-Islamic systems, but by demonstrating its deep convergence with the best traditions of their people and grafting seamlessly onto their native cultures.

Man, mercifully, was created heedless, and most people, Muslim or otherwise, have no real idea why they believe what they do. Hence Islam grafts seemlessly into the cultures of peoples it convinces, so that it can be transmitted through the generations securely without most people ever having to consciously reflect on the reasons their ancestors embraced it. In fact part of its great genius is its extroardinary capacity to do this in such a bewildering range of cultures. Even original conversions historically came about through embedding a message within a specific cultural worldview. Individual eccentrics might sometimes change their entire weltenschauung in response to intellectual proofs, but societies are converted by messages encoded in their native modes of expression, and sustained in faith by creeds embedded in their native traditions. There is a reason only one Prophet has ever been sent to more than just his own nation.

Hence the wali songo of Java used the native tradition of puppetry to demonstrate the triumph of the One God over their Hindu idols, and brought the local folk heroes into the tale, adapting the epic narratives of that people to demonstrate the futility of polytheism. Hence the Ottomans, on conquering Istanbul, set about building the mosques of Anatolia and Macedonia in the style of the mighty Hagia Sophia of the Christian Byzantines, to show that Islam came to enhance, not destroy, the spiritual style of those lands. Hence in China, the Hui people, who embraced Islam soon after the time of the Prophet(saw), wonderfully synthesised their own culture with Islam without compromising on the religious core: their mosques look like native pagodas, their scholars studied the Wǔ Jīng of Confucius, their people practised Daoist martial arts, and their artists learned to represent Qu’ranic texts in the style of beautiful Chinese calligraphy.

The same thing must happen here. For all their modern anomie, Western nations have their own wonderful traditions, with which their populations still identify, if only as a vague memory. With Christianity dead and no Resurrection forthcoming, with atheism wholly unable to supply any meaningful culture to replace it, Islam is the only thing that can revive the West’s best traditions, and it is only by doing so that it has any hope of converting its populations. It must become “native” and commit itself to a work of retrieval, whereby it will recreate authentic Western cultures which can be carriers of an embedded Islam, adapted in expression to local conditions, and properly instantiated in the communities it needs to convince.

This is the polar opposite of liberal multiculturalism, a bureaucratic torment which extirpates all that is nobly particular in what is native to the West and makes indigenous traditions equal competitors with the stripped-down, trivialised cultures of a hundred other groups, all competing for resources from the State’s grasping hand.

Another reason this is so vitally important is because the other crucial aspect of communal conversions is the straightforward power of conformity. When nations, tribes and ethnicity change their religions they do so as groups, because it is simply more comfortable to believe the same things as your neighbours. For this to happen, though, you have to identify with your Muslim neighbours. Otherwise you react by retreating into your shell—or voting for Donald Trump. No doubt, racism is part of the reason white Westerners don’t identify with their Muslim compatriots in this way, but it is probably not the main reason. A bigger reason is that the public discourse of Western Islam isn’t remotely Islamic, and thus actually reinforces the dynamics of ethnic boundary-drawing by becoming just another interest group within the liberal bureaucracy, and another one of the rainbow of toy religions that all subscribe to the meta-narrative of the overlapping liberal consensus. When this discourse succeeds, the result is that Mr Smith becomes pleasingly well-disposed towards what seems to be the cultural folklore of his nice brown neighbours, but why on Earth would this make him want to convert to it? And when Muslims increase in number and he starts to feel threatened, he might very well change his mind.

Which brings us back to the starting point: the goal of Western Islam should be mass conversions (insha’allah); but insofar as protecting Muslims from oppression is more important, this will also require mass conversions, because any secular “respect” for Islam is inherently, demonstrably, unstable and arbitrary.

Here in England, we have all around us the marks of a unique and precious culture as rich as any other. In every village and market town the most prominent building is a church which it is impossible for any conscious person to enter and not be moved by in some way. In our cathedral cities, in their totalities a unique phenomenon among the world’s peoples, are some of the finest religious buildings ever created by man. In their extroardinarily restrained décor, in the way their generous and pondering architecture creates renders the holiness of their ground contiguous with the ground around them, they evince an intense desire for modesty in expressing even the deepest devotional states and a sense that, really, all ground is holy; that all is a veil for His reality, and religious structures are built to acknowledge this, not to concentrate God’s power through mysterious sacraments—for all that we so sadly embraced the Christian error. The task is urgent, but recognising and building on this genius, and similar beautiful traditions that can no doubt be found elsewhere in the West, is perhaps a place to start.

Wa Allahu alam (And Allah knows best). And I am, of course, most happy to be proved wrong.



Why Islam is True

Please note that I have conducted only the most superficial study of Islam and am therefore obviously unable to offer any kind of authoritative comment on it or the evidence for its truth. However, since–having recently converted–setting out my understanding might be of some help to others who are as uncertain about the purpose of life as I was, by directing them to minds far greater than my own, and since it will clarify and focus the future of this blog, I have done so below.

Firstly, belief in the single, unitary God of the Abrahamic tradition is by far the most rational worldview.

Arguments for and against God abound in post-Christian Western philosophy, but few people are swayed one way or the other by pure ratiocination. The argument that most avoids the pitfall of supporting only some “God of the gaps”, a useful explanation until further notice, is called the kalam cosmological argument (kalam is in fact an Islamic term roughly meaning “theology” but most of its Western proponents are Christians).

This states that God is the only explanation for why anything in the universe exists at all. Everything is the universe exists contingently, i.e. it could possibly not exist. You can explain one contingent thing with another but eventually you reach an infinite regress – what was the “first cause”? There are three options: the universe is not actually contingent (but necessary, i.e. it has to exist), it just exists for no reason at all, or it was caused by something outside the universe that is necessary.

The first option doesn’t fit with science – we know that the basic structure of the universe is contingent because the particles and forces that make it up don’t have to exist. The second is arbitrary – we don’t accept this idea in the ordinary course of our lives; if we did we could hardly live at all, so why make special pleading for the universe? Only the third is reasonable, because it renders the universe explicable.

This is not a cast-iron proof. If it were, we wouldn’t have any real freedom to believe or not to do so, which would make life rather meaningless. Whether it proves that belief in God is rational depends on what philosophers call your “prior commitments”. If you think it’s already very likely that the universe just exists for no reason at all you won’t be convinced; if you think it’s fairly likely it has a reason for its existence, in the same way everything else seems to, you will. Hence belief is a choice, but reason can show that it is an extremely good choice.

It also gets us very close, already, to the Islamic idea of God. Allah (Arabic for God) is utterly transcendent (outside the universe) and exists necessarily by His nature (i.e. He could not fail to exist). Crucially, he is also perfectly unified: if any other transcendent being existed, it would either have power over God (meaning God is not fully necessary, i.e. not God), God would have power over it (so it would not be God), or both or neither would have power over the other (so neither would be God!)

And that is pretty much sufficient. Different schools of thought have different opinions, but in general in Islam, there is not much else you can affirm about God until He reveals His nature to you (e.g. through speech that can be transcribed as a holy book).

Here we have one of the great advantages that Islam has over all other religions. Not only is belief in a single God so deeply logical, but it avoids all the improbable complications other faiths have added. Unlike in Christianity, God did not become a man; since He is transcendent and necessary, the idea makes no sense at all. Jesus was a prophet, given a sacred mission to teach God’s word, but he was not the “son of God” and there is no “Holy Trinity”.

Historically, most of Christianity was based on the theology of Augustine of Hippo. Because of Adam’s sin in eating the forbidden apple, thought Augustine, all humans following him were corrupted by nature, and doomed to Hell by default. The only way to make up for our original sin was for God to become a man and die in agony, and therefore the only way to be forgiven is to accept this sacrifice. Consequently, a baby who died before being christened would–deservedly!–suffer in the fires of Hell.

Original sin offends against the most basic idea of ethics, that it is only just to punish someone for something they actually did. Islam, on the other hand, affirms that you can only be punished for sins you yourself committed. So, logically and ethically, it fits far better with common sense than Christianity. It seems very likely that one of the main reasons Christianity is declining so fast in its former strongholds is exactly this — once we lose the cultural attachment the implausible doctrines are simply unappealing.

We could make similar arguments regarding other religions too. For example, Hindu traditions feature a multiplicity of Gods and Goddesses who kill, eat, and become “incarnate” as one another, and almost all such traditions fall well short of rational monotheism.

This brings us on to Islam’s second great advantage: the historical evidence for Muhammad(pbuh) being a Prophet (i.e. receiving a message from God) versus the doubtful evidence for other religions’ historical claims. Qur’anic verses have been carbon-dated, with about 95% certainty, to within the lifetime of Muhammad(pbuh), by secular archaeologists with no vested interest in the subject.

It could have been written by some other of his contemporaries, but this would go against everything we know about the period, from both secular and religious sources. So if Muhammad(pbuh) (who as is widely known was illiterate) did produce this book, we have a simple question as to its origins. That he claimed to have received a message from God is as well established as anything else in the history of the period, not only from the hadith (sayings of Muhammad(pbuh)) collections that were painstakingly built up by Islamic historians but also from all the available records from Muslim and non-Muslim observers of events.

Since we have no reason to doubt that he claimed to be a Prophet, there are three possibilities. Either he was a liar, he was insane, or he really was one. All the available evidence shows that the first two are unlikely. Before announcing his Revelation, he was known to his community as as-Sadîq, “the trustworthy”. Even his most bitter opponents like Abū Lahab did not deny this reputation.

Nor did he ever exhibit any kind of loss of his rational faculties, but on the contrary exhibited consistently excellent judgement in his twenty-three year career as a religious leader and statesman. All his contemporaries reported that he behaved in a perfectly balanced way as a father, husband, friend, teacher, and leader and never exhibited any evidence of mental disturbance.

Does this prove he was a genuine Prophet? Again, it is not a cast iron proof. That would render faith meaningless; it depends on your prior commitments. If you already think God exists and that it’s pretty likely he would try to communicate with humanity, it surely does; if you’re certain He does not, logically his alleged messengers must have been insane or lying. But it certainly establishes, combined with the evidence for God, that it is unreasonable not to believe that he was genuine.

The Bible, on the other hand, has been shown in the last two centuries not to have the origins claimed for it. It is widely known, and accepted by Christian experts, that most of the books of the New Testament were not written by the people whose names they have been given, and that all of the surviving Gospels were written long after Jesus’s life by people we know nothing about. This is set out in a series of books by Bart Ehrman, but it is not original research and is completely accepted by leading Christian thinkers like Alastair McGrath. So we don’t have in Christianity a reliable record of what Jesus actually taught.

And other religions have the same problem. We can probably never know the original message of the Hindu Vedas because they are composed of so many layers and have been revised so many times over the millennia. While in the Chinese traditions, most of the words ascribed to Confucius in the surviving texts are not old enough to be his, and books were many times moved in and out of the official collections to suit political agendas with the changing of the dynasties.

There are other reasons that Islam is compelling, but most of them relate to the insanity of the modern age and will not be persuasive if you do not already have a certain detachment from it. So I’ll finish here with this summary of my reasons for converting, and what I think is at least a skeleton of a rationally compelling case for doing so.