The book is called Beyond Mere Christianity for two reasons. First, in response to C.S. Lewis’ influential 1952 work, Mere Christianity, which stands as a masterpiece of Christian apologetics. The second reason, perhaps less obvious, is that a case can be made, based on current, responsible Gospel scholarship, that Jesus was calling his people to the Salvation that lies beyond the worship of the merely created, the Salvation that relies instead on the direct worship of the Creator. I believe emphatically that the authentic words of Jesus invite us to move beyond what is conventionally understood as Christianity for this Salvation.

1996 expanded and revised edition. This book examines Jesus as a prophet teaching the Unity of God, and the historical collapse of Christianity as it abandoned his teaching. The author sketches the dramatic picture of the original followers of Jesus who affirmed Unity. What emerges is that “Christianity” is the fiction that replaced their truth. A work that covers the Gospel of Barnabas, the Gospel of Hermes, the Shephard, early and later Unitarian Christians, Jesus in the Gospels and in the Qur’an and Hadith. The author clearly shows the idea of Jesus as part of a Trinity was a Greek Pagan idea adopted by early Christian mission-aries to gain converts among the Greek, and did not become a widely accepted Christian doctrine until after the Council of Nicea in 325 A.D.

This interesting, topical and sometimes heated, conversation among theologians, social scientists and policy experts on British secularism helps to shed vital light on the challenges of accommodating religious minorities and majorities within modern societies. The contributors question a number of received assumptions about the public role of religion, and also challenge traditional Muslim suspicions of secularism, thus succeeding in moving the debate on Islam in Britain, and secular polities in general, to new and very promising ground. This is a vital contribution to ongoing topical debates on secularism, pluralism, inclusion and the direction modern societies should take. Dr. Abdelwahab El-Affendi, University of Westminster Religious voices in favour of secularism are often absent from the debate on religion and politics. But as a political attitude that will guarantee freedom of belief for all, secularism is relevant to all. This volume – though non-religious secularists may find much to challenge within it – is a welcome contribution to this most important of modern debates. Andrew Copson Chief Executive, British Humanist Association –Commissioned

This volume on the role of Muslims in British society very helpfully addresses two concepts about which there is currently much confusion, namely secularism and secularity. The fact that it does this in conversation with some of the other interested parties, namely Jews and Christians, and that it seeks to combine specifically religious, or theological, and political, or social-scientific, approaches, means that it will be of interest to both theoreticians in the academy and practitioners in different areas of society, and it therefore deserves a wide readership. Professor Hugh Goddard, Director of the HRH Prince Alwaleed bin Talal Centre for the Study of Islam in the Contemporary World, University of Edinburgh –Commissioned

The question of the relationship between politics and religion tends to generate more heat than light, especially when the focus is on Islam. This book, with its careful analysis and respect for facts, helps dispel the smoke. It is an invaluable contribution to the public debate, especially in the British context, and will assist people of good will – of all faiths and none – to clarify their own thoughts about ‘the secular state’. Dr. Brian Klug Senior Research Fellow & Tutor in Philosophy, St. Benet’s Hall, Oxford –Commissioned

The Story of a Priest Who Embraced Islam and the Means of Goodness and Happiness in the Dunya and the Hereafter

“Imam Ibn Baz said: ‘If Islam and its beautiful characteristics were to be explained to the disbelievers they would enter into it in large crowds. One of the Indian callers mentioned to me that 1000 people had embraced Islam at his hands and he said: ‘My method is that I would sit and speak with them and I would not go beyond 15 minutes speaking about the beautiful characteristics of the religion; or a half an hour at the most and these (1000 people) had each embraced Islam.’” Ref. Explanation of the Fundamentals of Tafsir which no Exegete of the Qur’an Can Do Without