The original sin - By Lawrence Brown

 The concept of original sin is completely foreign to Judaism and Eastern Christianity, having achieved acceptance in only the Western Church.

Furthermore, Christian and Islamic concepts of sin are virtual opposites with respect to certain nuances. For example, there is no concept of “sinning in the mind” in Islam; to a Muslim, an evil thought becomes a good deed when a person refuses to act upon it.

Overcoming and dismissing the evil thoughts which forever assail our minds is considered deserving of reward rather than punishment. Islamically speaking, an evil thought only becomes sinful when fulfilled.

Conceiving good deeds is more contrary to the base nature of man. Since our creation, if not bound by societal or religious restrictions, humankind has historically dined on the banquet of life with lust and abandon.

The orgies of self-indulgence that have carpeted the corridors of history envelop not only individuals and small communities, but even major world powers which ate their fill of deviancy to the point of self-destruction.

Sodom and Gomorrah may top most lists, but the greatest powers of the ancient world-to include the Greek, Roman and Persian empires, as well as those of Genghis Khan and Alexander the Great - certainly bear dishonorable mention. But while examples of communal decadence are innumerable, cases of individual corruption are exponentially more common.

So, good thoughts are not always the first instinct of humankind. As such, the Islamic understanding is that the very conception of good deeds is worthy of reward, even if not acted upon. When a person actually commits a good deed, Allah multiplies the reward even further.

The concept of original sin simply does not exist in Islam, and never has. For the Christian readers, the question is not whether the concept of original sin exists in present day, but whether it existed during the period of Christian origins. Specifically, did Jesus teach it?

Apparently not. Whoever dreamt up the concept, it certainly wasn’t Jesus, for he reportedly taught, “Let the little children come to me, and do not forbid them, for of such is the kingdom of heaven” (Matthew 19:14).

We may well wonder how “for of such” could be “the kingdom of heaven” if the unbaptized are hell‑bound. Children are either born with original sin or are bound for the kingdom of heaven. The church can’t have it both ways. Ezekiel 18:20 records, “The son shall not bear the guilt of the father, nor the father bear the guilt of the son.

The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself.”

Deuteronomy 24:16 repeats the point. The objection may be raised that this is Old Testament, but it’s not older than Adam! If original sin dated from Adam and Eve, one wouldn’t find it disavowed in any scripture of any age!

Islam teaches that each person is born in a state of spiritual purity, but upbringing and the allure of worldly pleasures may corrupt us. Nonetheless, sins are not inherited and, for that matter, not even Adam and Eve will be punished for their sins, for God has forgiven them. And how can humankind inherit something that no longer exists?

No, Islamically speaking, all of us will be judged according to our deeds, for “man can have nothing but what he strives for” (TMQ 53:38–39), and “Who receives guidance, receives it for his own benefit: who goes astray does so to his own loss: no bearer of burdens can bear the burden of another...” (TMQ 17:15).

Each person will bear responsibility for his or her actions, but no infant goes to hell for being unbaptized and burdened with sin as a birthright - or should we say a birth wrong?
http://www.tellmeaboutislam.com/the-original-sin.html

The Concept of Original Sin - Understanding Islam

 As regards the 'original sin', Islam does not admit this theme. Its main concern is the 'Acquired Sin'. According to Islam 'sin' is neither like a hereditary disease that is transferred from a father to his son through reproductive system nor is sin like a rank or a title that can be passed from an older to a younger person of the family. We can be said to have performed a 'sin' only when we ourselves accomplish the performance of some unlawful, unclean, or prohibited act actually and physically; being in full control of our mental capacity; without any external compulsion or pressure; with our free will; and with our own independent guilty intention: or when we refrain from or escape some lawful duty or obligation. It can also be interpreted as "disobedience to God's Commandments". There is a maxim of the legal parlance, 'An act does not make a man guilty unless there be guilty intention.' To some extent it covers the theme.

Guiltless Birth of a Child According to Islam
A human being is born without any sin (guiltless or innocent) and he remains such unless he intentionally commits a sin (i.e. disobeys God's commandments). The Prophet of Islam (sws) is reported to have said, 'Every child is born on "Fitrat", i.e. "nature" or "norm".[1] It is his parents that corrupt him' There is another tradition of the Prophet of Islam (sws) in Musnad Ahmad,
Of course, my Sustainer says, No doubt I created My servants "Hunafa'a" (i.e. men of pure faith), all of them, and then came to them the Satans, so they put them astray from their pure faith, and they made upon them unlawful which I had made lawful for them, and they ordered them to make companions with Me for which there exists no logic or evidence.
The Qur'an says,

'So set thy face to the religion, a man of pure faith[2] God's original (Fitrat-Allah) upon which He originated mankind[3]. There is no changing God's creation.[4] That is the right religion; but most men know it not'.[5]

A renowned commentator of the Qur'an of the twentieth century, Imam Amin Ahsan Islahi, has well explained these verses:

Almighty Allah has created humankind at best design and best nature. He bestowed upon him the capacity of discriminating between vice and virtue, and right and wrong. And endowed him with the passion for adopting virtue and eschewing vice. But this human nature is not like unto the instinct of the animals that a human being may not turn away from it. He rather has a choice of his own. That's why he sometimes becomes so blind in pursuit of his materialistic ambitions and worldly attractions that in spite of having complete sense of right and wrong, he not only follows the wrong but also formulates theories in its favour.
What is then the rationale of the revealed guidance? It is not because he had no sense of distinguishing between right and wrong. It is rather because he was prone to some misconceptions due to his shortcomings. Moreover, he did not have the capacity of understanding all the accessories and repercussions of the basic principles of nature. So Almighty Allah had to raise up messengers among them for their proper guidance. The teachings of these messengers are based on the fundamentals that have been entrusted to the human beings. So those who were of pure and undefiled nature, took the teachings of the messengers as the voice of their own conscience [stress added]. But those who had defiled their nature, stood against it. Of course, in the heart of their hearts, they also conceded that the messengers were true. It is due to this that the Qur'an has been called 'Reminder', because it reminds us our these latent, innate, and inherent data to which we willingly have turned a deaf ear.[6]

There is an in-built mechanism in the human beings to discriminate and differentiate between right and wrong and to choose right or wrong way of life for themselves. The Qur'an asserts,

Verily we have created man of the mingled seed of both sexes, that we might prove [lit. test or tempt] him: and we have made him to hear and to see. We have surely directed him in the way; whether he be grateful or ungrateful.[7]

In its 91st chapter named 'The Sun', the Qur'an says that Allah has inspired the human soul [the significance of] sin and godliness:

[I swear or put forward the evidence] By a soul and Him who balanced it, And breathed into it its wickedness and piety, Blessed now is he who hath kept it pure, And undone is he who hath corrupted it [the actual Arabic word used here means 'buried it in the ground]![8]

Similar theme has been asserted in chapter 90th of the Qur'an which is as follows:

And We have guided him the two paths? But he has not attempted the steep! What has let thee know what is the steep? Setting free of bondmen, Or feeding on a day of famine An orphan of kin, Or a destitute (person) downtrodden. And then has become one of those who have believed and who counsel each other to endurance and to compassion.[9]

Under the present heading we have so far seen that:

1. According to Islam every child is born free of sin.
2. It has been endowed with the capacity to distinguish between right and wrong.
3. Allah has managed to strengthen this capacity (conscience) externally through His messengers and the scriptures. It is to afford him exact, unambiguous, and indubious guidance.
4. Even then if someone chooses to commit a sin of his own free will, he himself is answerable for that. (As the Bible says, 'God will require it of him.')

Natural Justice Demands That Everyone Be Answerable For His Own Wrongs And Not For Others' Misdeeds:It is recorded in Jeremiah that everyone will have to be meted out retribution for his own sins. It simply means that nobody can bear the burden of others' crimes.

When that time comes, people will no longer say, 'The parents ate the sour grapes, But the children got the sour taste.' Instead whoever eats sour grapes will have his own teeth set on edge; and everyone will die because of his own sin. (...) I will forgive their sins and I will no longer remember their wrongs. I, the Lord, have spoken.[10]

The book of Deuteronomy asserts that father shall not be held responsible for the son's sins and vice versa:

Fathers shall not be put to death for their children, nor children for their fathers; only for his own guilt shall a man be put to death.[11]

Isaiah also reiterates the theme in the following words,

Woe to them! They have brought disaster upon themselves. Tell the righteous it will be well with them, for they will enjoy the fruit of their deeds. Woe to the wicked! Disaster is upon them! They will be paid back for what their hands have done.[12]

2Kings, XIV: 6, while reproducing this verse, changes the last clause as, 'each one shall die of his own sin.'[13]
The same theme has been asserted by Ezekiel in a fair detail. I have inserted some brief footnotes to it on the spot. It would be advisable that they be studied carefully side by side with the text to understand the theme properly.

The Lord spoke to me and said, "What is this proverb people keep repeating in the land of Israel? 'The parents ate the sour grapes, But the children got the sour taste [stress added].' "As surely as I am the living God," says the Sovereign Lord, "You will not repeat the proverb in Israel any more.[14] The life of every person belongs to me, the life of the parent as well as that of the child. The person who sins is the one who will die[stress added].[15]
"Suppose there is a truly good man, righteous and honest. He doesn't worship the idols of the Israelites or eat the sacrifices offered at forbidden shrines. He doesn't seduce another man's wife or have intercourse with a woman during her period. He doesn't cheat or rob anyone. He returns what a borrower gives him as security; he feeds the hungry and gives clothing to the naked. He doesn't lend money for profit. He refuses to do evil and gives an honest decision in any dispute. Such a man obeys my commands and carefully keeps my laws. He is righteous, and he will live," says the Sovereign Lord.[16]
"Then suppose this man has a son who robs and kills, who does any of these things that the father never did. He eats sacrifices offered at forbidden shrines and seduces other men's wives. He cheats the poor, he robs, he keeps what a borrower gives him as security. He goes to pagan shrines, worships disgusting idols, and lends money for profit. Will he live? No, he will not. He has done all these disgusting things, and so he will die. He will be to blame for his own death.[17]
"Now suppose this second man has a son. He sees all the things his father practised, but does not follow his example. He doesn't worship the idols of the Israelites or eat the sacrifices offered at forbidden shrines. He doesn't seduce another man's wife or oppress any one or rob any one. He returns what a borrower gives him as security. He feeds the hungry and gives clothing to the naked. He refuses to do evil and doesn't lend money for profit. He keeps my laws and obeys my commands. He will not die because of his father's sins [stress added], but he will certainly live.[18] His father, on the other hand, cheated and robbed, and always did evil to every one. And so he died because of the sins he himself had committed [stress added].
"But you ask: Why shouldn't the son suffer because of his father's sins? The answer is that the son did what was right and good. He kept my laws and followed them carefully, and so he will certainly live. It is the one who sins who will die. A son is not to suffer because of his father's sins, nor a father because of the sins of his son [stress added]. A good man will be rewarded for doing good, and an evil man will suffer for the evil he does. [19]
"If an evil man stops sinning and keeps my laws, if he does what is right and good, he will not die; he will certainly live. All his sins will be forgiven,[20] and he will live, because he did what is right. Do you think I enjoy seeing an evil man die? " asks the Sovereign Lord. "No, I would rather see him repent[21] and live. [22]
"But if a righteous man stops doing good and starts doing all the evil, disgusting things that evil men do, will he go on living? No! None of the good he did will be remembered. He will die because of his unfaithfulness and his sins.[23]
"But you say, 'What the lord does isn't right.' Listen to me, you Israelites. You think my way of doing things[24] isn't right? It is your way that isn't right. When a righteous man stops doing good and stops doing evil and then dies, he dies because of the evil he has done. When an evil man stops sinning and does what is right and good, he saves his life[25]. He realizes what he is doing and stops sinning, so he will certainly not die, but go on living. (...).
"Now I, the Sovereign Lord, am telling you Israelites that I will judge each of you by what he has done. [26] Turn away from all the evil you are doing, and don't let your sin destroy you. Give up all the evil you have been doing, and get yourselves new minds and hearts. Why do you Israelites want to die? I do not want anyone to die[27] [stress added], " says the Sovereign Lord. "Turn away from your sins and live." [28]

Jesus did not come to change the 'Law' Nor anyone else has the authority to change it.
As regards the NT, first of all it is to be noticed that Jesus never and nowhere claimed to change, cancel, or abrogate the OT. He rather exclusively and unequivocally asserted, quite contrary to it as recorded in the Gospel according to Matthew:

"Do not think that I came to abolish the Law or the Prophets[29]; I did not come to abolish, but to fulfil. "For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke[30] shall pass away from the Law; until all is accomplished. Whoever then annuls one of the least of these commandments, and so teaches others [stress added],[31] shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven.[32]

Similar words have been repeated in the Gospel According to Luke as well:

"The Law and the Prophets were proclaimed until John; since then the gospel of the kingdom of God is preached, and everyone is forcing his way into it. "But it is easier for heaven and earth to pass away than for one stroke of a letter of the Law to fail.[33]

It is incumbent on everyone to follow the 'Law'.It is recorded in the Gospel according to Mark that people should follow the Law of God and not the man-made rules:

' (...). Vainly they worship me, when teaching human regulations as doctrines.' You let go of God's commandments to cling to human tradition." He added, "How well you frustrate the Law of God to observe your own tradition. [34]

Matthew has noted the similar theme in his gospel in these words:

Why do ye also transgress the commandment of God by your tradition? (...). Thus have ye made the commandment of God of none effect by your tradition. Ye hypocrites, Well did Esaias prophesy of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men.[35]

Moses has cursed those who do not act according to the "Law", as is reproduced below:

'Cursed is he who does not confirm the words of this law by doing them.' And all the people shall say, 'Amen.'[36]

Man is Born Free of Sin (and not with Some Original Sin).
It is recorded in the Gospel of Mark that Jesus believed the children to be born free of sin and it is they to whom belongs the Kingdom of God:

Some people brought children to Jesus for him to place his hands on them, but the disciples scolded the people. When Jesus noticed this, he was angry and said to his disciples, "Let the children come to me, and do not stop them, because the kingdom of God belongs to such as these. I assure you that whoever does not receive the Kingdom of God like a child will never enter it [stress added]." Then he took the children in his arms, placed his hands on each of them, and blessed them.[37]

Matthew has also recorded similar theme in his gospel at two different places. One of them is:

At that time the disciples came to Jesus, asking, "Who is the greatest in the Kingdom of heaven?" So Jesus called a child, made him stand in front of them, and said, I assure you that unless you change and become like children, you will never enter the Kingdom of heaven. The greatest in the Kingdom of heaven is the one who humbles himself and becomes like this child [stress added]. And whoever welcomes in my name one such child as this, welcomes me.[38]

Luke has recorded a similar event in his gospel:

People even brought babies to him, for him to touch them; but when the disciples saw this they scolded them. But Jesus called the children to him and said, 'Let the little children come to me, and do not stop them; for it is to such as these that the Kingdom of God belongs. In truth I tell you, anyone who does not welcome the Kingdom of God like a little child will never enter it.[39]

The above evidence makes it abundantly clear that according to Jesus children are innocent and free from sin. 

-------------------------

[1] It is not the same as "on His Image". What image can be assigned to Allah when there is none "Like unto Him". It rather means, chaste, pure, and innocent.

[2] i.e. without resorting to any other way of life or religion.

[3] i.e. the genuine and inbuilt nature of every human being on which it is born, is the true faith that there does not exist any companion with Allah Almighty and it is only He Whom the humankind is to obey and worship. Upon his birth every one is quite pure from sin.

[4] Nobody can change, and nobody should try to change, and it is not lawful for anybody to change, the creational design of Allah ƒ¢¢â€š¬¢â‚¬He is the only Creator and the only Lord; and everyone else in the heavens or on earth is His servant and His creation and is bound to act in accordance with the injunctions of Allah. A human person should neither become a god of itself nor it should assign the qualities of Allah to someone other than Him.

[5] A. J. Arberry, The Koran Interpreted, Oxford University Press, 1983, XXX: 30, p. 414. Another translation says, 'So keep yourself exclusively on the way, the creational law of God according to which He created man with the quality of choosing right or wrong. There is no altering of God's creation. This is the supreme law. But most men do not understand.' (Ahmad Ali, Al-Qur'an, Akrash Publishing, Karachi, 1995 p. 345). Muhammad Asad renders it as, 'And so, set thy face steadfastly towards the [one ever-true] faith, turning away from all that is false, in accordance with the natural disposition which God has instilled into man: [for,] not to allow any change to corrupt what God has thus created - this is the ever-true faith; but most people know it not.' (The Message of the Qur'an, p. 621).

[6] Imam Amin Ahsan Islahi, Tadabbur-e-Qur'an, Faran Foundation, Lahore, Vol.V, 1977, p. 92 f.

[7] George Sale, Alkoran of Mohammed, Frederick Warne & Co., London & NY, na, p.432, LXXVI: 2,3.

[8] J.M.Rodwell, The Koran translated from the Arabic, JM Dent & Sons Ltd., London, 1943, XCI: 7-10, p. 38. M. Marmaduke Pickthall has rendered it into English as, 'And inspired it (with conscience of ) what is wrong for it and (what is) right for it.' (P. 410).

[9] Richard Bell, The Qur'an Translated, Edinburgh: T. & T. Clark, 1937, XC: 10-11, p. 657.

[10] Good News Bible, Jer. XXXI: 29,30,34, p. 765.

[11] The New American Bible, Thomas Nelson Publishers, London, 1991, Deu. XXIV: 16, p. 181; and 2 Chronicles, XXV: 4, p. 395

[12] NIV, International B Society, New Jersey, 1984, Isaiah, III: 9-11, p.717.

[13] The New American Bible, 2Kings, XIV:6, p. 335.

[14] It clearly shows that even the idea is detestable to God.

[15] What does this 'The person who sins is the one who will die' mean? Obviously that everyone is personally responsible for his deeds. Every reasonable person would take it in the same sense. The New Oxf Annotated B has observed similarly, giving it the heading, Individual responsibility'. It remarks: 'It is human to blame someone else for one's plight; the exiles did this, blaming their ancestors for their misfortunes (Jer. 31.27-30) presumably based on the covenant provision in Ex. 20.5. Ezekiel points out that the blame rests directly upon themselves.' [The New Oxford Annotated B, Ed. Bruce M. Metzger, etc, NY, Oxford University Press, 1989, p. 1077 (OT)]. The word 'die' can by no means, mean 'natural or physical death'. It means 'suffer for one's sin or undergo some punishment for it.

[16] 'He is righteous, and he will live.' Can obviously mean that whosoever acts virtuously, would get its reward, and not anyone else.

[17] 'Will he live? No, he will not. He has done all these disgusting things, and so he will die. He will be to blame for his own death.' It again means that everybody is himself responsible for his own sins and nobody else can take his sins upon him, nor he can shift his sins to someone else; as the natural justice demands.

[18] 'He keeps my laws and obeys my commands. He will not die because of his father's sins, but he will certainly live.' How explicitly and repeatedly the same theme is being expressed. It is the "Law" forever and for everyone. Jesus also did not come to cancel the "Law"; he rather came to accomplish it.

[19] What Ezekeil says, is in accordance with all the tenets of natural justice and equity. Any thing against it is unnatural and detestable. Any reasonable and just person would not endorse and act so unjustly. How can it be claimed that God, the Just, rather Who is the Source of all Justice and equity, would violate it! It is not fair. It is cruelty. Who can even conceive God act so ruthlessly!

[20] i.e. God shall Himself forgive him without killing some innocent person in his place; because it would be against all canons of justice and equity; and cannot be expected from the Source and Maintainer of justice throughout the universe.

[21] God says, 'I would rather see him repent'. It naturally means that He would like only the sinner to repent of himself. He would not like to catch hold of and put to death some other innocent person to redeem this sinner from his sins. We would not like to do it ourselves; how can we expect the Just Lord act so unjustly!

[22] This is natural. This is reasonable. If no hope of forgiveness, no ray of light, no room for repentance, be left; what a poor person would do! He would never abstain from wrongdoing. He would become desperate, a menace for society. The world would become a place not worthy to live. It would become void of peace and security; a living hell! How miserable!

[23] i.e. the award depends on one's final actions and intentions.

[24] It explains God's right 'way of doing things': everyone is responsible for his own acts unless he himself repents, 'turns away from all the evil he has been doing' and 'gives up all the evil he has been doing'. The burden of one's acts is non-transferable towards someone else.

[25] 'When an evil man stops sinning (...), he saves his life.', here, does not mean that he will be physically spared from death. No, Physical death he is bound to taste. But it simply means that no punishment will be inflicted upon him. Similarly '(...) he dies because of the evil he has done.' does not here mean that physical death will be incurred upon him. No, the question here is not that of a physical death. But it simply means that he will be meted out retribution proportionate to his own sin.

[26] How clear this 'I will judge each of you by what he has done' is! And it is natural justice. If retribution be meted out upon me for the sins of my father, it is not justice. It is simply a cruelty. It is unconceivable that 'God's Law' can be so unjust, cruel and blind! That's why The Lord has explained His way of judgement, which is in accordance with all the canons of justice and equity.

[27] How encouraging and hopeful are God's word, "Turn away from all the evil you are doing, and don't let your sin destroy you. Give up all the evil you have been doing, and get yourselves new minds and hearts. Why do you Israelites want to die? I do not want anyone to die. Turn away from your sins and live." How miserable and disappointing it would have been, if God had not afforded us this brilliant hope! O my Merciful and Beneficent Lord! I am thankful to You from the core of my heart for providing me this encouraging and brilliant hope.

[28] Good News Bible, Ezekiel, XVIII: 1-32, pp. 815 f.

[29] In Jesus' days there existed only the Jewish Bible. It consisted of the OT books of the present day Bible. Its arrangement was also different. It had three parts: (i) Torah (Law); (ii) Nebiim (Prophets); (iii) Ketubim (Writings). Joining their first letters together it was called Tenakh (from T+N+K). the 3rd portion consisting of poetry, history books etc was considered less important. Jesus here says that he has not come abolish the OT.

[30] The NASB has entered a footnote here, 'Lit., one iota (yodh [which is the smallest letter of the Hebrew alphabet]) or one projection of a letter (serif)', and has referred to Matt. 24:35, which is, 'Heaven and earth will pass away, but my words shall not pass away.' (p.5).

[31] It should be particularly noticed how meticulously the Lord has asserted that not even 'one of the least of these commandments' can be annulled, changed or abrogated.

[32] The NASB, Matthew, V: 17-19, p.5.

[33] The NASB, Luke, XVI: 16-17, p. 107.

[34] The Revised Berkeley Version, The Gideons International, Zondervan Publishing House, 1974, Mark, VII: 7-9, p. 742.

[35] KJV, Matthew, XV: 3, 6-9, p.16.

[36] New American Standard Bible, Cambridge Univ Press,1977, p. 262.

[37] The Good News B, Mark, X: 13-16.

[38] The GNB, Matthew, XVIII: 1-5, p. 25. A similar event has also been recorded in this gospel in chapter XIX: 13-15.

[39] The New Jerusalem B, Darton, Longman & Todd Ltd, London, Printed at Macmillan India Press, Madras, 1993, Luke, XVIII: 15-17, p. 1720.


The Concept of Original Sin... [178] -Overview of Islam - Understanding Islam

You Were Born Without Sin; Would God Blame You For Someone Else's Mistake?

I am sure you must have heard it said that we were born in sin—and perhaps you even believe that. But let's think about that for a moment. Would the Just God blame you for a sin you never committed? Would He hold you responsible for what someone else did? Definitely not! God's book teaches that you are responsible for only your own actions. You cannot sin until you do something wrong. And you certainly could not have done wrong before you were even born.

Yet we often meet people who say that we are somehow born in sin. Could that possibly be true? They say that the first human being, Adam, sinned, and through him sin entered the world; and now sin corrupts everything, including every newborn baby. Can you follow that logic? Can you believe that human beings are condemned before they do anything? Which judge would condemn people for crimes they never committed? A just judge cannot do that except by mistake. But what about God? Would He make such a mistake? We cannot imagine such false ideas about God. He is Just. He holds you responsible for what you do, and He does not blame you I am sure you must have heard it said that we were born in sin—and perhaps you even believe that. But let's think about that for a moment. Would the Just God blame you for a sin you never committed? Would He hold you responsible for what someone else did? Definitely not! God's book teaches that you are responsible for only your own actions. You cannot sin until you do something wrong. And you certainly could not have done wrong before you were even born.

Yet we often meet people who say that we are somehow born in sin. Could that possibly be true? They say that the first human being, Adam, sinned, and through him sin entered the world; and now sin corrupts everything, including every newborn baby. Can you follow that logic? Can you believe that human beings are condemned before they do anything? Which judge would condemn people for crimes they never committed? A just judge cannot do that except by mistake. But what about God? Would He make such a mistake? We cannot imagine such false ideas about God. He is Just. He holds you responsible for what you do, and He does not blame you for what the first human being did.

But even after you do wrong, God is always willing to forgive. He is full of loving kindness, and He loves to forgive. He is willing to forgive anyone who turns to Him and seeks forgiveness. This means that if you did something wrong you can still turn back to God and He will forgive you, if you sincerely decide to give up that sin. Isn't this refreshing to know? Isn't it wonderful to know that even if we lived a whole life of sin but we decide now to change our lives and obey God He would forgive us this minute? And that's just between us and God. We don't need any confession box, and we don't need anyone to suffer for our sins. Can we resist the loving kindness that God is offering us?

God wants us to know about His love. He wants us to know that He is Just. He wants us to know the truth about Him so that when we turn to Him we know to Whom we are turning. But there is so much misinformation about God. Where can we get correct information about Him? In His book! That's so obvious, isn't it? God told us about Himself in His book. We owe it to ourselves to see what God has to say about Himself. Shouldn't you be reading God's book? Here's God's message to you in His book:

The Qur'an is God's final book which He revealed for the guidance of all humankind.

O mankind! Now has a proof from your Lord come unto you, and We have sent down unto you a clear light; as for those who believe in Allah and hold fast unto Him, them will He cause to enter into His mercy and grace, and will guide them unto Him by a straight road. (Qur'an 4:174-5)

The Qur'an is God's final book which He revealed for the guidance of all humankind.

Original Sin - Would A Loving and Fair God blame you for the sins of others?

The Blood Atonement

The third part of the Christian dogma of the Atonement is that Jesus paid the penalty for the original and other sins of men by his death on the cross of Calvary, and that salvation cannot

be obtained without belief in the saving power of his blood. This is what we read in the First Epistle of St. Peter:

"Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ, as of a lamb without blemish and without spot."[1]

And this is what two modern Christian apologists (a Protestant and a Roman Catholic ) have written,:

"We pass on now to the doctrine of the Atonement, which is that Christ's death was in some sense a sacrifice for sin, and thus reconciled (or made 'at - one') God the Father and sinful man. And though not actually stated in the Creeds, it is implied in the words, was crucified also for us, and who suffered for our salvation"[2]

"Since Christ, God and man, had taken upon Himself our sins (by His death on the cross) in order to atone for them by giving satisfaction to God's outraged justice, he is the mediator between God and man. "[3]

This dogma is not only a denial of the Mercy of God but also of His Justice. To demand the price of blood in order to forgive the sins of men is to show a complete lack of mercy, and to punish a man who is not guilty for the sins of others, whether the former is willing or not, is the height of injustice.

Christian apologists try to defend this by saying that Jesus Christ willingly suffered death to pay the price for the sins of men. To this our reply is:

Firstly, it is not historically correct to say that Jesus had come to die willingly and deliberately for the sins of men. We read in the Bible that he did not wish to die on the cross. For, when he knew that his enemies were plotting against his life, he declared that his "soul was exceedingly sorrowful unto death", he asked his disciples to keep watch over him to protect him from his enemies and he prayed to God,

"Abba, Father, all things are possible unto Thee; take away this cup from me; nevertheless not what I will, but what Thou wilt."

(Mark 14:36)

Secondly, we fail to see how the suffering and death of one man can wipe out the sins of others. It sounds something like the physician breaking his own head to cure the headache of his patients. The idea of substitutionary or vicarious sacrifice is illogical, meaningless and unjust.

Thirdly, the idea that shedding of blood is necessary to appease the Wrath of God has come into Christianity from the primitive man's image of God as an all-powerful demon. We see no connection at all between sin and blood. What is necessary to wash away sin is not blood but repentance, remorse, persistent struggle against evil inclinations, development of greater sympathy for mankind and determination to carry out the Will of God as revealed to us through

the prophets. The Qur'an says:

(To God does not reach the flesh or the blood (of animals they sacrifice), but unto Him is acceptable righteousness on your port.)

(22:37)

The doctrine of the Atonement makes the First Person of Godhead into a blood-thirsty tyrant in order to demonstrate the self-sacrificing love of the Second Person. To a dispassionate critic, the sacrifice of the Second Person appears as much misplaced and meaningless as the demand of the First Person is cruel and sadistic.

Arthur Weigall makes the following significant comment on the doctrine of the Atonement:

"We can no longer accept the appalling theological doctrine that for some mystic reason a propitiatory sacrifice was necessary. It outrages either our conception of God as Almighty or else our conception of Him as All-Loving. The famous Dr. Cruden believed that for the purpose of this sacrifice `Christ suffered dreadful pains inflicted by God', and this of course, is a standpoint

which nauseates the modern mind and which may well be termed a hideous doctrine, not unconnected with the sadistic tendencies of primitive human nature. Actually, it is of pagan origin, being, indeed, perhaps the most obvious relic of heathendom in the Faith."[4]

The Christian scheme of salvation is not only morally and rationally unsound, but also has no support of the words of Jesus. Jesus may be said to have suffered for the sins of men in the sense that, in order to take them out of darkness into light, he incurred the wrath of the evildoers and was tortured by them; but that does not mean that his death was an atonement for the sins of others and that only those who believe in his blood would be forgiven. Je-sus had come to rescue men from sin by his teaching and the example of his godly life, and not by deliberately dying for them on the cross and offering his blood as a propitiation for their sins. When a young man came and asked him "Good Master, what shall I do that I may inherit eternal life?" he mentioned nothing about his atoning sacrifice and the redeeming power of his blood. His reply was the same as that of every other prophet. For he said:

"Why callest thou me good? there is none good but one, that is, God; but if thou wilt enter into life, keep the commandments."

(Matthew 19:17)

"Keep the commandments" that, according to Jesus, was the way to eternal life. Salvation could be gained by believing in God, eschewing evil and doing good, and not by accepting Jesus as the redeemer and believing in his blood atonement.

The dogma of the Atonement is unsound, for (1) man is not born in sin, (2) God does not require a price to forgive the sinners, and (3) the idea of substitutionary or vicarious sacrifice is unjust and cruel. By sinning we do not harm God, but ourselves. The stain of sin on our souls can be removed, not by the suffering or death of any other person, whether the latter be willing or unwilling, but by our own repentance, turning away from evil and doing good. And so, when Adam, after the act of disobedience, repented and submitted himself completely to God, his sin was forgiven. Neither is the sin of Adam inherited by the children of Adam, nor did it require the suffering and death of Jesus Christ to be forgiven. The truth is that Jesus did not die on the cross at all. The doctrine of the Atonement is a denial of the Justice and Mercy of God.

Islam rejects this dogma. It declares that the forgiveness of sins cannot be obtained by the suffering and sacrifice of any other person, human or divine, but by the Grace of God and our

own sincere and persistent efforts to fight against evil and do good:

(That no laden one shall bear an0ther's load, and that man hath only that for which he maketh effort, and that his effort will be seen.)

(The Glorious Qur'an 53:38, 40)

(Whosoever goeth right, it is only for the good of his own soul that he goeth right, and whosoever erreth, erreth only to its hart. No laden soul can bear another's load.)

(17:15)

Islam promises salvation (which in the religion of the Qur'an means the achievement of nearness to God and the development of all the goodness in man) to all those who believe in God and do good deeds:

(Nay, but whosever surrendereth his purpose to God while doing good, his reward is with his Lord; and there shall no fear come upon them neither shall they grieve. )

(2:112)

[1]The Bible, l Peter, 1:18, 19.

[2]W.H. Turton, the Truth of Christianity, P. 289.

[3]J.F. De Grool, Catholic Teaching, p. 162.

[4]Arthur Weigall, The Paganism in Our Christianity.


IslamBasics

God's Justice

The second part of the Christian doctrine of the Atonement is that God's Justice requires that a price must be paid for the original and other sins of man. lf God were to pardon a sinner without punishing him would be a denial of His Justice. The Rev. W. Goldsack writes in this connection:

(lt should be clear as day light to anyone that God cannot break His own Law: He cannot forgive a sinner without first giving him an appropriate punishment. For if He did so, who would call Him Just and Equitable."[1]

This view shows complete ignorance God. God is not a mere judge or king. He is, as the Qur'an describes Him, "Master of the Day of Judgment". He is not only Just but also Merciful and

Forgiving. If He finds some real good in a man or sees that he is sincerely repentant, having a real urge to conquer the evil within him, then He may forgive his failings and sins altogether. And this stretch of imagination can be called a violation of His Justice. After all, the only proper motive for punishment is to check evil and reform the offender. To punish a person for his

past sins, even after he has repented and reformed himself, is a sign of vengeance and not of justice. A God, Whose 'Justice' requires compensation for every fall and sin of man is no better

than Shylock. The God that we worship — the Creator and Sustainer of all the worlds — is the God of Love and Mercy. If He prescribes a law and a way and demands obedience, it is not for His own benefit, but for the benefit of mankind. And if He punishes a man for his faults and sins it is not for His own satisfaction or compensation, as the Christian dogma proclaims, but to check evil and purify the sinner. Hell itself is like a hospital, where the spiritually ill - those afflicted with the diseases of malice, hatred, selfishness, callousness, falsehood, dishonesty, greed, impurity, arrogance, etc. - are cured through the fire of suffering and remorse. But those who have the persistent urge to do good and the sincerely repentant will find God Ever-Ready to forgive their failures and sins without demanding any compensation from them, or from anyone else. Is this not what the prophet Ezekiel proclaimed in the verses of the Bible that we have quoted above? And is this not what Jesus taught in his beautiful parables of the Lost Sheep, the Lost Coin and the Prodigal Son? Can we trace the origin of the doctrine that unless every sin is compensated for and someone punished, God's Justice would be outraged to the man who taught us to pray to God in these words "Forgive us our debts as we have forgiven our debtors"? Forgiveness of a sinner after punishing him, or someone else on his behalf, is no forgiveness at all. God can and does forgive the faults and sins of those in whom He sees real goodness and those who have turned away from their sins and reformed themselves without punishing them or any other person on their behalf, and this is not against God's Justice.

In fact this alone is true forgiveness. Thus we read in the Glorious Quran:

(Say: O My people, who have acted extravagantly against your own souls, despair not 0f the Mercy of God, for He forgiveth the sins altogether. Lo! He is all-Forgiving, All-Merciful. So turn unto Him repentant, and surrender unto Him, before there come unto you the chastisernent,

When ye cannot be helped.)

. (39:53.54)

(Whoso doeth evil or wrangeth his 0wn soul, then seeketh Pardon of God (and reformeth himself), will find Gad Forgiving, Merchful. Whose cammitteth sin, committeth it only against himself God is All-Knowing, All-Wise.)

(4:1 IO-111)

[1]Rev. W. Goldsack, the Atonement, p. 5.


IslamBasics

Re: Bukhari 5917 explained

Question: Can you explain this hadith:

"The Prophet (ﷺ) used to copy the people of the Scriptures in matters in which there was no order from Allah."

Sahih al-Bukhari 5917

 Answer:

Praise be to Allah, 

Here is the full text of the hadith:

عَنِ ابْنِ عَبَّاسٍ ـ رضى الله عنهما ـ قَالَ كَانَ النَّبِيُّ صلى الله عليه وسلم يُحِبُّ مُوَافَقَةَ أَهْلِ الْكِتَابِ فِيمَا لَمْ يُؤْمَرْ فِيهِ، وَكَانَ أَهْلُ الْكِتَابِ يَسْدِلُونَ أَشْعَارَهُمْ، وَكَانَ الْمُشْرِكُونَ يَفْرُقُونَ رُءُوسَهُمْ، فَسَدَلَ النَّبِيُّ صلى الله عليه وسلم نَاصِيَتَهُ، ثُمَّ فَرَقَ بَعْدُ‏.‏

The Prophet ﷺ used to like to adopt the customs of the People of the Book in matters not specifically commanded by Allah. The People of the Book would let their hair hang down, while the polytheists would part their hair. So the Prophet ﷺ adopted the practice of letting his hair hang down from his forehead, and then parted it afterwards.  [Sahih al-Bukhari 5917]

Explanation:

Diverting from the practices of the disbelievers is a general principle, so that they could be distinguished by their actions and appearances. In this hadith, Abdullah bin Abbas, may Allah be pleased with him, informs that the Prophet ﷺ used to let his hair hang down - without dividing it into two halves - because the polytheists used to divide their heads from the middle into two parts. The people of the Book, the Jews and the Christians, used to let their hair hang down.

Therefore, the Prophet ﷺ agreed with the people of the Book and disagreed with the idolaters, because the people of the Book were closer to the truth than the polytheists. The Prophet ﷺ loved to agree with the people of the Book in matters where there was no revelation, and his agreement with them was because he had to agree with one of the two groups, so he chose to agree with the people of the Book because they were still following some of the remains of the religion of the prophets, which had not been distorted or changed. Later, when only the people of the Book remained and most Arabs entered the religion of Allah in masses, he parted his hair, contrary to the people of the Book, and ordered to part the hair contrary to the Jews and Christians.

This hadith explains the legitimacy of parting the hair.

The hadith ensure that the people of Islam are distinguished from others such as people of the Book and polytheists. [ See Hadith Encyclopedia ]

Imam Ibn Hajar commented:

وكأن السر في ذلك أن أهل الأوثان أبعد عن الإيمان من أهل الكتاب ، ولأن أهل الكتاب يتمسكون بشريعة في الجملة فكان يحب موافقتهم ليتألفهم ولو أدت موافقتهم إلى مخالفة أهل الأوثان ، فلما أسلم أهل الأوثان الذين معه والذين حوله واستمر أهل الكتاب على كفرهم تمحضت المخالفة لأهل الكتاب...

    وقد جمعت المسائل التي وردت الأحاديث فيها بمخالفة أهل الكتاب فزادت على الثلاثين حكما ، وقد أودعتها كتابي الذي سميته " القول الثبت في الصوم يوم السبت ".

"And it seems that the reason for that is that the people of idols are further from faith than the people of the Book, and because the people of the Book cling to a law as a whole, the Prophet ﷺ loved their agreement to draw them to Islam, even if their agreement led to opposition to the people of idols. So, when the people of idols, who were with him and around him, embraced Islam and the people of the Book continued in their disbelief, the opposition became purely to the people of the Book....

I have compiled the issues whose hadiths ordered to divert from the practice of People of the Book, and they have exceeded thirty rulings. I have deposited them in my book, which I named 'Al-Qawl Al-Thabit Fi Sawm Yawm Al-Sabt' (The Confirmed Statement Regarding Fasting on Saturday)."

In conclusion, Muslims used to consider people of the book more close to the truth because they have remnants of divine revelation (That's why they were happy when Romans defeated Persians).

Later, when Jews and Christians started to express enmity and aggression against Muslims, things changed and Prophet Muhammad ﷺ prohibited emulating them.

And Allah knows best!