Reland’s work left a tremendous contribution to missionary work to Muslim countries. Modern authors agree that his writings, while firmly founded in Christian orthodoxy, have contributed to foster a balanced view of Islam among scholars, missionaries, and the general public – thus facilitating a peaceable and informed discussion.

In academic circles, Adriaan Reland is hailed as a remarkable Orientalist and linguist whose studies and writings have contributed to dispel many prejudiced views of his time. What most sources ignore, however, is his motivation.

Born in 1676 in the small village of De Rijp, in North Holland, to a Protestant minister in the Dutch Reformed Church, Reland never forgot the reason for his work and studies. “My labors shall make way for others for the triumph of the truth and the evangelical faith and the ultimate aim of our actions, the glory of the only and one God, Father, Son, and Spirit,”[1] he wrote.

Excelling in his studies, he entered the University of Uthrecht at age 14 and completed his doctorate in 1699. Two years later, his interest and proficiency in Hebrew, Syriac, and Arabic led to his appointment as Professor of Oriental Languages at the University of Utrecht. This gave him an opportunity to continue his study in a wide range of Asian languages, including Malay (although the university itself didn’t have hardly any original text).

Reland’s Influence on Missions to Muslim Countries

Reland completed his main work, De religione Mohammedica libri duo, in 1705 (and extended it in 1717). His motivation was similar to what had moved the famous theologian Gisbert Voetius and his pupil Johannes Hoornbeek to launch heartfelt appeals to western scholars to correct their “coarse ignorance about Mohammedism,” pleading for a study of Arabic in order to truly understand the Qur’an. This was particularly important for Dutch missionaries that had moved to Muslim areas of Southeast Asia. Reland repeated this exhortation, adding that some of the prejudices typical of his age had seeped into the Latin translations.

While firmly convinced of the exclusive truth of the Bible, Reland contended, with rare objectivity for his times, that religions should be examined impartially through a study of their authentic documents and not through the writings of their detractors (he reminded his Protestant readers of the unfounded accusations Roman Catholics had published against them).

In fact, after summarizing Islamic teachings for his readers, he corrected 39 myths commonly believed about Muslims.

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