REVERT”: A Word Every Muslim Should Reflect Upon

 REVERT”: A Word Every Muslim Should Reflect Upon 

 "And if Allah had not repelled some people by means of others, monasteries, churches, synagogues and mosques—in which Allah’s name is mentioned abundantly—would surely have been demolished.” Qur’an 22:40

 Reading time: 8–10 minutes

 A Word That Deserves Reflection 

I want to place before you a word that we Muslims often use—a word that, in my view, can reflect an attitude of deep arrogance. It is a word from which we should seek Allah’s protection and about which we should reflect carefully.

 That word is “revert.” There is a difference between convert and revert.

 To convert means to adopt a different position, belief, or religion from the one we previously held. For example, if a person changes from Christianity to Judaism, we would ordinarily say that the person has converted.

 To revert, on the other hand, means to return to an original state or position. So, when a non-Muslim becomes a Muslim, why do we describe that person as having “reverted”?

 What are we implying?

 Are we suggesting that the person was originally a Muslim, that Islam is everyone’s original religious identity, and that those who do not follow Islam are somehow in a state from which they must return?

 This is the attitude I want us to examine.

 I am not suggesting that Muslims should abandon their belief in Islam. Rather, I am asking us to consider whether the language we use reflects humility before Allah—or an assumption that we possess a position of absolute superiority over the rest of humanity.

 The Danger of Religious Arrogance

Let me say something about arrogance.

 There is a frightening attitude in which a person begins to think: “I am right. The whole world must become like me. I am not going to change; everyone else must change. I possess the truth, and I am entitled to look down upon those who do not share my beliefs.”

 What could be more arrogant than this? The problem is not that we believe in our religion. The problem arises when our religious identity becomes a source of superiority, contempt, and judgement over others.

 The Qur’an gives us a powerful warning:

 “Indeed, Allah does not like everyone self-deluded and boastful.” Qur’an 31:18

 Notice the verse: pride and arrogance. This is precisely why we should examine not only what we believe, but also how our beliefs affect the way we speak about other human beings.

 Our faith should make us humble before Allah—not contemptuous towards His creation.

 What the Qur’an Says About Places of Worship

The Qur’an contains another remarkable passage that deserves our attention.

 In Surah al-Hajj, Allah speaks about those who were unjustly expelled from their homes simply because they said, “Our Lord is Allah.” He then says:

 “And if Allah had not repelled some people by means of others, monasteries, churches, synagogues and mosques—in which Allah’s name is mentioned abundantly—would surely have been demolished.”  Qur’an 22:40

 The Qur’an mentions different places of worship: monasteries, churches, synagogues and mosques. It acknowledges that Allah’s name is mentioned abundantly in these places. The mosque is mentioned at the end of the list.

 The point is not the order in which these places of worship are mentioned. The important point is that the Qur’an presents the protection of places where Allah’s name is remembered, including places of worship associated with other religious communities.

 The verse describes Allah preventing destruction by repelling some people through others. This should make us reflect on the manner in which we think about people of other faiths.

 When a person becomes Muslim, we can simply say: “He or she has converted to Islam.” There is no need to insist that the person has “reverted.”

Conversion in Both Directions

Let me make another point.

 In today’s world, a Muslim can convert from Islam to Christianity, just as a Christian can convert from Christianity to Islam. From the perspective of human choice, both are changes in religious affiliation. Why do we speak of one as a conversion, but describe the other as a return to an assumed original state?

 We need to ask ourselves whether this language reflects humility—or whether it assumes that our own religious identity gives us an unquestionable position of superiority. Allah has made a fundamental principle clear in the Qur’an:

 “There is no compulsion in religion. Truth stands out clear from error.” Qur’an 2:256

 Whether someone changes from another religion to Islam or from Islam to another religion, the principle of religious non-compulsion requires us to take human choice seriously.

 Final judgement, however, belongs to Allah.

 Who Is Entitled to Paradise?

We sometimes speak as though we possess a guaranteed formula for deciding who will enter Paradise. We may present ourselves to the world as if we are saying: “Come to us. We have the only way for you to enter Paradise.” But the Qur’an challenges religious communities that make exclusive claims of this kind. Allah says in Surah al-Baqarah:

 “And they say, ‘None will enter Paradise unless he is a Jew or a Christian.’ Those are their wishes. Say, ‘Produce your evidence, if you are truthful.’” Qur’an 2:111

 The verse continues:

 “Rather, whoever submits himself to Allah while doing good will have his reward with his Lord. There will be no fear concerning them, nor will they grieve.” Qur’an 2:112

 The Qur’an then records a similar exchange between the Jews and Christians:

 “The Jews say, ‘The Christians have no basis,’ and the Christians say, ‘The Jews have no basis,’ although both recite the Scripture. Likewise, those who have no knowledge speak in a similar manner. Allah will judge between them on the Day of Resurrection concerning that over which they differ.” Qur’an 2:113

 These verses challenge the assumption that membership of a religious community, by itself, guarantees salvation. They direct our attention towards submission to Allah, righteous conduct, and the fact that ultimate judgement belongs to Him. The Qur’an uses the word amānī, meaning wishes or unfounded claims, when describing the assertions in verse 2:111.

 The passage therefore calls us to move beyond religious slogans and examine the basis of our beliefs and claims.

 What Does Islam Mean?

There is an important point here concerning the word Islam.

 In its basic linguistic sense, Islam is connected with submission—submission to Allah. The Qur’an says:

 “Rather, whoever submits himself to Allah while doing good will have his reward with his Lord.” Qur’an 2:112

 This does not mean that religious distinctions are meaningless or that we should abandon our convictions. It means that we should not reduce our relationship with Allah to a mere inherited label, nor assume that we can determine the final fate of other human beings. We must examine our own submission, our own conduct and our own sincerity.

 And we must remember that Allah is the ultimate Judge.

 The Contradiction Between Religious Pride and Our Reality

There is another issue that troubles me.

 We sometimes present ourselves as the best community, as though the entire world should look towards Muslims for the definitive model of guidance and salvation.

 But when we look honestly at the conditions of many Muslim-majority countries, we find a wide range of political systems, including monarchies, authoritarian governments and countries with varying degrees of democratic governance. We also encounter corruption, injustice, inequality and the misuse of power.

 This should lead us towards self-examination rather than self-congratulation. How can we confidently present ourselves as morally superior to everyone else while failing to address the injustices within our own societies?

 The Qur’an itself warns us against arrogance and contempt. It calls us to live by truth, justice and righteous action—not merely to inherit a religious identity and assume that this guarantees our standing before Allah.

 Read the Qur’an for Yourself

This brings me to a final and very important point.

 I believe that we will only develop a more accurate understanding of Islam—and of what Allah wants from us—when we engage with the Qur’an ourselves. Some of my friends say: “How can we understand the Qur’an ourselves? We need scholars.” Of course, we need scholars.

 You do not become a doctor simply by sitting at home. You study medicine, learn from experienced teachers, and undergo proper training. Similarly, you do not become a mathematician without study, instruction and sustained effort. Expertise matters.

 The same principle applies to religious learning. We should benefit from scholars who possess knowledge of Arabic, Qur’anic interpretation, Islamic history, hadith, and the various disciplines required for serious study.

 But there is an important distinction.

 We should not leave the Qur’an unread while assuming that only someone else can engage with its message. We should read it ourselves, reflect upon it, try to understand it, and then consult scholars to deepen and correct our understanding.

 Reading the Qur’an personally does not mean rejecting scholarship. It means becoming an active participant in our own religious learning, rather than relying entirely on inherited statements.

 Let Us Reconsider Our Language

 So, when a person changes their religion, let us use language that does not automatically place us above them. We can say:

• “He converted to Islam.”
• “She converted to Christianity.”
•  “He changed his religious affiliation.”

 We do not need to insist that someone has “reverted” simply because we assume that Islam is their original religious state. Our faith should make us humble, not arrogant. Our knowledge should make us conscious of how much we still have to learn. And our belief in Allah should remind us that we are not the final judges of human beings.

 The question is not merely whether we call ourselves Muslims. The question is whether our words, conduct, and attitudes reflect submission to Allah.

 May Allah protect us from arrogance, guide us towards truth, and help us read and understand the Qur’an with sincerity.

 

Aamir Yazdani
MPhil (Islamic Thought & Civilization), Pakistan
MSc (Irrigation Engineering), UK