Monotheism, or the belief in the Oneness of God, has in recent times, come to be regarded as the culmination of religious evolutionary thought. Consistent with this thinking, pagan beliefs and idol worship have been discarded as superstitions of old, even by votaries of religions traditionally associated with idolatry or the veneration of religious figures and personalities. Thus Hinduism, Zoroastrianism, Sikhism and Christianity, have oflate, been presented as being in essence, monotheistic. While these faiths recognize the presence of a Supreme Being, who is Omnipotent and Transcendent, they nonetheless combine elements of polytheism, or at the very least henotheism, as part of their declared belief systems. It would therefore be worthwhile to explore the dimensions of the “radical monotheism” professed by adherents of the Islamic faith, as distinct from that of other religions. Hinduism and Christianity are at times rightly classified as “henotheistic” rather than monotheistic or polytheistic (“Henotheism” is a religious term coined for belief in One God who sometimes appears in human form and descends on earth. It is a releatively new term and is mostly found in books on camparative religions. It is a term devised to denote a position somewhere between pure monotheism and polytheism.) Both faiths recognize a Supreme God while acknowledging Vishnu, Krishna or Jesus Christ as His incarnations or manifestations. For Hinduism, this belief has resulted in the worship of several deities, who have acquired an identity and character quite their own. They must therefore be regarded as personalities possessing attributes and powers distinct from the Brahma. Not only do these ancillary gods deflect the focus of attention from the Supreme God towards themselves, they also obviate the singleminded realization and consciousness of the Ultimate Reality, or the Unseen God. Moreover, Hinduism, and to some extent Christianity, equate humanity with Divinity. In the former, there exists the unchallenged belief that the human soul or Atman is essentially of the same substance as the Divine Being, and Nirvana is attained only by the merging of the human soul with the Divine. Christianity, too, attributes divinity to Christ, while it often refers to humanity at large as “children of God.” It is the dualism of Zoroastrianism which has resulted in the deification of Ahirman or the source of all Evil. Ahirman, the Satanic Force, by virtue of being self-subsisting, and all-powerful, has assumed a stature equal to Ahura Mazda, the One True God of Love and Mercy. Sikhism is cognizant of only One Ultimate Reality or Waheguru. However, it disagrees with Islamic theology in attaching far greater importance to its ten “human gurus”, who sometimes assume a semi-divine status among the devout of their faith. This is so, because they are regarded as emanations of the Divine. This status is shared by the Guru Garanth Sahib, the holy book of the Sikhs, as it too is regarded as an emanation of God. Judaism and Islam are strictly monotheistic in the assertion that God is One. He has no consort, no human manifestations and no partners. The Shahadah (declaration of faith) of the Muslims, “There is no god, but God” is reminiscent of the Shema of the Jews, “Hear O Israel, the Lord our God is one Lord”. Also, the Ten Commandments begin by negating all other deities as does the Muslim declaration of faith, by stating “You must not have any other gods besides Me”. What makes the Qur'anic description of God distinct from the Biblical description, is its clear departure from the humanlike images the latter brings to mind about God. Thus, in the Qur'an, God is not viewed as being vengeful, jealous, or one requiring “rest”. The Qur'anic account asserts time and again, that God cannot be comprehended in human terms and there is nothing on this earth or in the human experience, which even remotely resembles Him. This concept is elaborated in the “Verse of the Throne”, which completely refutes the anthropomorphic concept of God. Again this belief, regarded as being central to Islam, is reiterated in the 112 th chapter of the Holy Qur'an. It states: “Say: He is Allah, the One and Only, Allah the Eternal, Absolute. He begets not, nor is He begotten, and there is none like unto Him”. It may be safely concluded that it is the unsullied state of the Islamic doctrine that separates it from the dogmas of other faiths and religious traditions. Moreover, the Islamic creed, free from any doctrinal ambiguities, remains preserved for posterity in the Qur'an, so that the slightest deviation from the purity of its message can be reprehended and kept in check. Consistent with the Qur'anic affirmation, Islam views itself as a restoration of the primordial and eternal message preached to humankind since the dawn of time, the sum and substance of which is belief in One God and surrender to His Will.