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In the present book, Maulana Wahiduddin Khan explains that God and the Hereafter relate apparently to the unseen world. But the truth is that they are an essential part of human life. God and the Hereafter are known truths innate in man. There are two levels of God realization—the rational and the natural. Believing in the existence of God and the Hereafter at a rational level is only the initial stage of this realization, whereas believing in God and the Hereafter at a natural level is its ultimate stage. Every human being has the vision to comprehend God and the Hereafter, but these matters are obscured by conditioning. The task of logical argument is to break down this conditioning, or mental block, and thus remove the artificial screen from the eye of nature. Then nothing can come in the way of “seeing” God and the Hereafter. Now man is fully convinced of the invisible existence of God, just as a child is fully convinced of the existence of his mother, although he has never seen himself being born of his mother.
The religion of God is the true, natural religion to adopt. The truth of this suddenly becomes plain in moments of crises. Whatever the religion a man adopts, when the whirlpool of events sends him spiraling downwards to his doom, he forgets all else and turns to God. When disaster looms large, all his supports will be shown to be false. In the present book, Maulana Wahiduddin Khan presents the fundamental teachings of Islam as it is. Such an approach will appeal directly to both general readers and students of Islam. Simple and straight forward in style, this book gives the reader an accurate and comprehensive picture of Islam, the religion of submission to God. The book further explains that nature provides a pointer towards the future, everlasting world. One who listens to its appeal and moulds his life accordingly, will be the truly successful individual in this life and in the Hereafter.
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In this book Maulana Wahiduddin Khan explains the role of Islam in history. Elaborating on the issue, he writes that in the wake of the revolution in the first phase of Islam, religious freedom took a decisive course in history, spurred on in the initial stages by Muslim action. And in later stages it was activated by the participation of non-Muslim nations. This took place in the first half of the twentieth century, firstly through the League of Nations and later through the United Nations, when all the nations of the world unanimously declared that religious freedom was a fundamental right for all and could not under any circumstances be abrogated.