SIN AND SALVATION IN
CHRISTIANITY AND AHMADIYYA - ISLAM
A. Abraham
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1. INTRODUCTION
2. SIMILARITY IN BELIEFS
3. QURANIC VIEW OF SIN
4. BIBLICAL VIEW OF SIN
5. QURANIC VIEW OF
SALVATION
6. BIBLICAL VIEW OF
SALVATION
7. CONCLUSION
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1. INTRODUCTION
God, who created us and
whom I serve and love more and more, allows me in His sovereignty to pass on to
you the Biblical and Islamic teaching of sin and salvation. I count it as a
great privilege to write to you on this most important subject. Before we
examine the facts in detail let us look at the bigger picture. In doing so we
shall realize that Muslims and Christians have a great deal in common. Perhaps
this is the reason why the Quran speaks very highly
of us Christians when it says, I quote Surah 5, Al-Maidah, verse 83:
'...And thou shalt assuredly find those who say, 'We are Christians', to
be the nearest of them in love to the believers. That is because amongst them
are savants and monks and because they are not proud.'
(All references taken from
'The Holy Quran', by the late Maulawi
Sher Ali, published under the auspices of Hadrat Mirza Thahir
Ahmad 1989)
I am glad that the Quran uses the words 'amongst them' when it praises the
Christians, because as it points out later and also as we see today, not all
who call themselves 'Christians' are living up to their name. Many people who
are born in what some people still call mistakenly 'Christian countries' are
indeed far away from following Jesus. They practice adultery, homosexuality, drunkenness, do not care for their neighbours, and live in
selfish ways. Together with practising Muslims, those Christians who practice
their faith condemn all those horrible acts.
2. SIMILARITY IN BELIEFS
Indeed, the Muslim and
Christian communities have a lot in common as far as the basics in the
following areas are concerned:
Jesus: '...
the Lord our God, the Lord is one.' (Mar
'...And say 'We believe in
that which has been revealed to us and that which has been revealed to you; and
our God and your God is One; and to Him we submit.' (Surah Al-'Ankabut, 29: 47)
'.... There
is no changing the words of Allah...'(Yunus, 10:65)
Since the Bible consists of
the Torah, the Zabur, and the Injil,
all of which are accepted by Muslims and Christians to be God's word, it can
not have changed according to the Quran.
Both, Christians and
Muslims can emphatically underline the above statements, even though we may
differ on the 'how' and the 'what' of the above. However, as an accepted rule
of interpreting God's revelation in both communities, we always must look at
apparent differences or contradictions in the light of ALL the verses in the
Scriptures. Take for example the Christian and Muslim belief that God is One. Christians have been misunderstood by Muslims to
believe in three gods. We need to look at this charge in the light of the
following facts quoted above. According to both, Christianity and Islam,
Therefore,
Muslims should, and really can not say that Christians believe in three gods
otherwise they contradict both the Bible and the Quran.
The only alternative is to look at passages that may give rise to the
misunderstanding and explain them in the light of other, clear passages. That
is exactly what Christians have done when they formulated the doctrine of the
Trinity. They did this as a response to misunderstandings that arose from
looking only at parts, instead of the whole revelation of God. In doing so they
realized that for example time by itself consists of past, present and future.
If any one of these is removed then universe and time will cease to be! Fire
generates heat and light. Thus fire, with its light and heat is one thing.
Multiplicity in unity is a very common phenomenon. This kind of spiritual unity
which reflects the Biblical understanding of the Trinity is distinguished from
mathematical unity where 1+1+1 = 3. In mathematical terms one could compare
Trinity with 1 x 1 x 1 = 1. '"Further, some have pointed to the fact that
Muhammad was simultaneously a prophet, a husband, and a leader. Why then should
a Muslim reject the idea of a plurality of functions (persons) in God.' ('Answering Islam' Geisler&Saleeb
p. 269)
The main stream of
Christianity throughout the entire world believes in one God, the Holy Trinity.
It is indeed a mystery, as God Himself is, and as eternity and infinity are.
'It is held that although the doctrine is beyond the grasp of human reason, it
is, like many of the formulations of physical science, not contrary to reason,
and may be apprehended though it may not be comprehended by the human mind.'
(See, 'Encyclopaedia Americana', 'Trinity', by F.C. Grant, Danbury, Con.:
Americana Corp., 1980)
The religion of Islam too
faces such intellectual challenges. The Quran uses
human terms to describe God. Orthodox Muslims do not explain the 'how'.
Similarly, it is a fact that God's word was revealed in a book, but how the
infinite can be expressed in the finite is not clarified.
Both, Christians and
Muslims, believe in an Almighty, All powerful, All
present, sovereign God who therefore can not be known unless he makes himself
known to us by revelation. This knowledge puts us in the right position of
humility when dealing with the awesome subject of sin and salvation. The
awareness that our knowledge of God is limited to that what he has chosen to
reveal to us makes us realize that logic, the science of reasoning, of common
sense play a limited role when it comes to the ways of God. In dealing with our
subject we always must keep this God - given framework in mind: Both,
Christians and Muslims, believe God is One and that
his word can not be changed. Whatever comes across our path that seems to say
otherwise must be understood in the light of the former two facts. If it is not
we contradict our own fundamental beliefs.
3. QUARANIC VIEW OF SIN
Firstly, in the Quran we find an awareness that
human beings will be corrupt once they are created. About Adam we read:
And when thy Lord said to
the angels: 'I am about to place a vicegerent in the earth,' they said, 'Wilt
Thou place therein such as will cause disorder in it, and shed blood? -and We glorify Thee with Thy praise and extol Thy holiness.' He
answered, 'I know what you know not.'
Secondly, the following
verses confirm the fear of the angels:
Iblis said, after disobeying Allah: '...I
will most surely bring his (Adam's) descendants under my sway except a few.' (Surah 17, Bani Isra'il, verse 62)
In another account of the
same story Iblis is reported to have said:
Then will I surely come
upon them (Adam's descendants)...and Thou wilt not find most of them to be
grateful." (Surah Al- A'raf,
As our terrible history
shows continually these verses came true and therefore it is very difficult
to explain how in Islam human beings can be basically good in the light of
all the horror they cause on a world wide scale.
Thirdly, some parts of the Quranic account of Adam's sin reflect the biblical
perspective. God made a covenant with him (Surah Taha 20:116) and with his descendants. (Gen 9:9) God
generally relates to men through a covenant. In Surah
Al'-Baqara,
'O children of
A covenant is a contract or
agreement between two parties. The corresponding word in the Injil, the Gospel is, 'testament.' That is why Christians
call the Injil, 'New Testament'. Throughout His
revelation God has made promises and given laws to his creation. When Adam and
Eve sinned they violated the three following important aspects of the covenant:
A. The covenant is
personal.
God Himself gave the
covenantal commands in the Bible (Exo 10:1-2) and in
the Quran. (Surah Al-Ma'ida, 5:8-11) Therefore sin is the breaking of a
relationship and disobedience or rebellion against God who is behind the
covenant. (Isa 59:1-2, Neh
9:26, Psa 10:2-6. 51:4) This is confirmed when
reading in the Quran about a tribe called 'Thamud' who disobeyed God's command given through a prophet
called 'Salih':
'Then they hamstrung the
she-camel and rebelled against the command of their Lord, and said, 'O Salih, bring us that which thou threatenest
us with, if thou art indeed one of the Messengers.'
Surah Al-A'raf,
7:78, see also 73 where people who sin are said to have: 'rejected our signs', Surah Yunus,
B. The covenant is
revealed.
Both, the Quran and the Bible speak clearly about God who reveals His
will to men. (Amo 4:13, Surha
Al-Nahl, 16:102, etc.) Man can respond to revelation
either with belief or disbelief. It follows that another definition for sin
is disbelief in God. The Quran makes this clear
when it says:
'Remember when thy Lord
said to the angels, 'I am about to create man from clay; And so when I have
fashioned him in perfection, and have breathed into him of My Spirit, fall ye
down in submission to him.' So the angels submitted, all of them together. But Iblis did not. He behaved proudly, and was of those who
disbelieved.' (Surah Sad, 38:75)
Not to believe in God and
his commandments means refusing to allow God to be God in one's life. It means
a refusal to acknowledge and trust God as God. God is selfishly and proudly
replaced with self. One starts to believe in one self or somebody else. It
is the purest form of idolatry, possibly the root of all sin which is equal to
committing 'shirk' (associating partners with God, worshipping somebody or
something else except God.
C. The covenant forms
the basis of Law.
God's law is his revealed
will made known through his commands. Therefore, the person that disobeys
them transgresses the law.
'(Allah) taught man what he
knew not. Nay! man does indeed transgress, because he
thinks himself to be independent.' (Surah Al-'Alaq, 96:7)
Like the Bible (Matt
'But whosoever is forced by
hunger, without being wilfully inclined to sin, then, surely Allah is Most
Forgiving and Merciful.'
If it is possible to
disobey God's law as long as one is not wilfully inclined to sin, then it
follows that it is also possible to obey God's law outwardly but still to
commit sin. Let us look now at Surah Al-A'raf,
(20) 'And O Adam, dwell
thou and thy wife in the Garden and eat therefrom
wherever you will, but approach not this tree lest you be among the
wrongdoers.' (21) But Satan whispered evil suggestions to them so that he might
make known to them what was hidden from them of their shame, and said, 'Your
Lord has only forbidden you this tree, lest you should become angels or such
beings as live for ever.' (22) And He swore to them, saying 'Surely I am a
sincere counsellor unto you.'
Verse 21 makes it clear
that Adam and Eve knowingly disobeyed or rebelled against God. Adam's
supposed forgetfulness mentioned as reason for his disobedience in Surah 20, Taha, verse 116 is hard
to reconcile with Satan's reminder of God's command. Moreover, if they had
only forgotten what God said, then surely we would not read in the next verse
that Satan deceived them:
(23) So he caused them to
fall into disobedience by deceit. And when they tasted of the tree, their shame
became manifest to them and they began to stick the leaves of the Garden
together over themselves. And their Lord called them, saying, 'Did I not forbid you that tree and tell you: verily Satan is
to you an open foe?' (24) They said, 'Our Lord, we have wronged ourselves; and
if Thou forgive us not and have not mercy on us, we shall surely be of the
lost.' (25) He said, 'Go forth, some of you being enemies of others. And for
you there is and abode on the earth and a provision for a time.' (26) He said,
'Therein shall you live and therein shall you die, and therefrom
shall you be brought forth.'
The fact that God said 'Go
forth' echoes the biblical account of separation from God because of sin. (Gen
3:3, 23-24) In Surah Taha,
20:122 we read that his life became miserable as a result.
If Adam's sin was caused
by mere forgetfulness then these severe punishments would in no way fit the
light 'crime'. A
deeper study reveals that the reason for the severity of it lay in the fact
that in both, the Biblical and Quranic accounts Adam
rejected the type of creature-hood God had assigned to him. He rebelled against
His maker who is absolutely Holy and can not tolerate
this.
Is hell not eternal?
Ahmadiyya Muslims are told to believe that
everybody will have to spend some time in hell in order to receive the
punishment for his sins. Once the sinner has been disciplined he will be
released from his misery. Even he who has never done anything good will
eventually be freed from his torment because God as the absolute Master will
show mercy to him. One of the main reasons for their argument rests on their
belief that hell is not eternal. It is, however, in sharp contrast to verses in
the Quran which speak about hell and use words like,
'lasting' (Surah 9, Tauba,
verse 68), 'final abode' (Surah 57, Al-Hadid, verse 16) 'leave the wrong-doers therein' (Surah 19, Maryam, verse 73),
'permanent abode' (Surah 40, Al Mu-min,
verses 40-42), 'they shall have no helpers' (Surah 3,
Al'Imran, 92). The Hadith
too confirms this terrible tragedy:
'...hellfire is black and
dark and never has any light.'
'...God says, they who must
dwell for ever in hellfire, will have the boiling water given them to drink
which shall burst their bowels...'
'It is agreed amongst all
orthodox Muslims that all unbelievers, without exception, will be consigned to
the fire for ever, and that they will never be free from torment.'
In contrary, Ahmadiyyas believe that punishment in hell is only
temporary for remedial purposes (Religion of Islam, by Muhammad Ali, page 160)
and can even be dispensed with altogether if it will not damage the character
and productivity of man. While the latter may be possible in individual
relationships it is an impossible way of action when many people are involved
or when the one who punishes is in some official position. In such he
can not be merciful if he wants to remain just. If, for example, a teacher
in school is lax with one child, how will it affect the rest of the class? Or
let us think about the confusing implications it would have to look at
punishment as a reformatory process only that intended to make the sufferer a
better person. If even the greatest sin were immediately succeeded by hearty
repentance, there would be no mercy of God necessary in withholding punishment;
it could simply not justly be inflicted where reformation had been already
produced by other influences. There are also cases in which repentance is less
likely to be awakened by inflicting pain through punishment then by conferring
new joy and honour. In these cases the lightest penalty would be unjust, and
justice would require that the life of the sinner should be made brighter and
happier. By looking at these examples which applied the theory that rests the
justice of punishment mainly on its reformatory power, it can easily be seen
that it leads to all kinds of grotesque consequences. (For more details see,
'The Atonement', by Dale, London Congregational Union of England and Wales,
1894, pages 380-381)
The reformatory aspect (the
belief that chastisement will make the sinner better) which is ascribed to
God's punishment in hell is further questioned by statistics that show clearly
how most ex-prisoners committed offenses again once
they were released.
4. BIBLICAL VIEW OF SIN
The Torah, the Zabur and the Injil, which
together form what we call the Bible, are in complete agreement on this
subject. This is how it should be in the light of the above God-given
framework.
Sin is dishonouring God. (Jer 3:3-5, 31:19) It is 'any lack of conformity unto or
transgression of the law of God' (1 Joh 3:4 Ro
The moral character of a
man's actions is determined by the moral state of his heart. The disposition to
sin, or the habit of the soul that leads to the sinful act, is itself also sin
(Rom 6:12-17 Gal 5:17, Jam
Common
sense tells us that God created us for himself, to do
good, not to put ourselves at the centre of life and thereby destroying it. Yet
human experience shows time and time again that the latter is exactly what
happened. A brief look at the last century will underline what we all know to
be true: In 1905 the Armenian genocide took place. About 2 million Christians
were brutally murdered by Muslims belonging to the Othman empire. Nine years
latter the First World War started. It was followed by the Second World War in
1939. Many millions died in unbelievable suffering. The list of absolute horror
seems to be never ending:
The almost
unbearable complexity of evil is intensified when we look at the
socio-political atrocities: divorce, abortion, adultery, abuse, prostitution,
corruption to name but a few. Even education is powerless to stem the flow
of evil. Doctors, lawyers, politicians, artists, scientists use their skills
for good as well as for destructive and immoral purposes. Furthermore,
many of us know what is right and good yet we act irrationally and don’t
put our noble thoughts into practice. What an offence is wickedness to reason
and much more so to God! But iniquity becomes even more bizarre. Think of worthy motives in outrageous
actions, and ugly, selfish roots behind good actions. To add to the confusion
humans are also capable of great acts of heroism, of selfless, wonderful deeds,
of devotion and service to the truth. Thankfully, evil is identified only
by reference to the good which also exists though to a much lesser degree. If
we were basically good at heart only with the potential to sin, as many would
have has believe, then the world should be in a much better shape with peace
being the norm and trouble and selfishness being the exception. However, our experiences as described
above, tell of our innermost being basically inclined to evil yet still with
the potential to do good. That is why we have to teach our children to do the
good not the bad. The latter comes naturally to them. This profound duality of
experience comes both from personal responsibility and social conditioning.
Children resemble their parents in terms of temperament, intellectual and other
gifts and even in moral traits.
Human evil stirs
up feelings of guilt, indignation or shame. This proofs the fact that our
wicked human behaviour is not natural in the sense that we were created as
week beings, like animals that just follow their often cruel instincts.
What went wrong? Even the atheist philosopher Jean-Paul Sartre reckoned:
“Man is a being to whom something happened.” (Sartre,
‘Cahiers pour une morale’, Paris 1983, p.
51)
Judaism and
Christianity teach that our first parents, the heads of humanity, rebelled
against God. As a punishment they got separated from his immediate presence and
therefore from many of his blessings. Since then we, their children, have not
inherited their sins but their proneness, their inclination to commit wrong.
This is what theologians call ‘original sin’. The phrase has to be
understood as original sin flowing from the originating sin, propagating itself
in each person’s beginning and becoming the origin of actual sins. They start with dreadful thoughts and
desires in our heart. Original sin is defined as ‘universal sinfulness,
consisting of attitudes, orientations, propensities, and tendencies which are
contrary to God’s law, incompatible with his holiness, and found in all
people, in all areas of their lives.’ (Blocher,
‘Original Sin’, Leicester, 1997, p.18)
Common
sense tells us that because all human beings have sinned, all are separated
from a holy God and deserve punishment. The wrath of God is upon us because of
what our first parents have done and
because of our own evil deeds.
We decided to do them as a result of the corrupted and depraved nature we were
born with. (‘natura’
comes from ‘nasci’, ‘to be
born’). We inherited that
nature from our first parents, hence it’s name ‘Erbsünde’
in German, literally ‘hereditary’ sin.
Therefore,
the sceptic objects and says, ‘why should we suffer for the sins of our
first parents? It is not fair that because of them our nature is now inclined
to do evil rather then good.” To that opposition Henri Blocher, professor of Systematic Theology replies, that the
role of Adam and of his sin is ‘to make possible the imputation, the
judicial treatment of human sins. His role thus brings about the condemnation
of all, and its sequel, death. If persons are considered individually, they
have no standing with God, no relationship to his judgement. They are, as it
were, floating in a vacuum. Sin cannot
be imputed. But God sees them in Adam and through Adam, in the framework of
the covenant of creation. Therefore he sees their sins as committed against the
Genesis 2 command (Do not take from the fruit…), as grafted on to
Adam’s sin in Eden….How did the punishment, death, reach all
persons on the basis of their actual sinning? It reached them in the same way
that death entered Adam’s person (by personal disobedience): since all
were in Adam, the head, sin could be reckoned to them according to the terms of
the Adamic covenant, as offshoots of his sin.’
(Blocher, ‘Original Sin’, Leicester 1997,
p. 77f)
More support for the doctrine, again from human
experience
The Standord and Yale experiments
In 1971,
Dr. Philip Zimbardo organized and conducted an
experiment in the cellar of the psychology building at the
Headship
Human
experience once again proves the doctrine of original sin to be right.
Throughout history tribes, communities and nations have not just been conceived
as individuals but also as organic wholes under representative
‘heads.’ Both, leaders and followers express and influence a common
identity. In opposite to animals the human race is one in some spiritual way,
as well as genetically. Mistakes of leader have not just made them suffer
immensely but also their supporters. (E.g. Hitler in
Freedom
of choice
We must
also question the assumption that to commit an evil act is just a freedom of choice
exercised by individuals rather then also
a process initiated and influenced by the nature of a person. Similarly,
the terms ‘biological’ and ‘spiritual’ are not mutually
exclusive. It is a fact that our feelings influence our physical well being in
a complex way. Fear, for example, influences our digestive system. While there
is a distinction between bodily processes and personal freedom there is no separation. Both work
together in harmony. This truth solves the problem of original sin as being of nature,
something we can’t help because it was inherited due to our first parents
disobedience, and yet incurring guilt. Freedom
of choice is not contrary to our human nature but part of it.
Personal
history
Hereditary
sin, the concept that we have inherited our first parents
inclination to do evil, is reflected in the following parallels:
Moral and
religious life is modelled largely by symbolic systems, language, traditions,
art and literature. Choice is not an option for a long time. When we are old enough
to go against such influences, to do so is humanly speaking almost impossible
due to the strength of those pressures.
Psychology
has established the fact that children’s personalities are influenced by
damaged images of mother and father. There seems to be mysterious bonds of a
psycho-spiritual nature among people.
The science
of genetics has established that thoughts can not be transferred to and encoded
into the genetic system of human reproduction. But certain character traits are
passed on
without scientists being able to know how. The same is true for animal
instincts. Children do not receive from their parents
actual diseases such as calluses, gout and breast cancer but undoubtedly
certain genetic impressions which make them more likely to get those diseases.
Lastly, the
disputed field of the spirit world, if confirmed, supports the case of heredity
in sinfulness. Experiences of Marabuts, Phirs and Pastors indicate that evil spirits under some
conditions can not just negatively influence individuals but also their
children and relatives.
Ayatholla
Khomeini said: 'You should pay attention and all of us should pay attention (to
the fact) that man's calamity is his carnal desire, and this exists in
everybody, and it is rooted in the nature of man.' (Islamic Government does not
spend for its own grandeur, by Kayhan International,
September 4, 1985, p.3)
The answer
given so far to the question of ‘what went wrong’ makes us realize how
completely helpless we all are. It makes us aware that we are not worse or
better then others. From God’s perspective we are all in the same sinking
boat. Awareness of our powerlessness keeps us in the only rightful state before
an Almighty God, that of humility and compassion.
How can
a newborn baby be called a sinner by birth as described in Psa
51:5 and 58:3? Is that not contradicting passages such as Deu
1:39, Isa
The term 'original sin' is
frequently and properly used to denote only the moral corruption of the whole
nature inherited by all men from Adam. This inherited moral corruption consists
in, the loss of original righteousness, that is our right standing with God,
and the presence of a constant proneness to evil, which is the root and origin
of all actual sin. It is called 'Sin' (Rom 6:12,14,17. 7:5-17), the 'flesh'
(Gal 5:17,24), 'lust' (Jam 1:14,15), the 'body of sin' (Rom 6:6), 'ignorance,'
'blindness of heart,' 'alienation from the life of God' (Eph 4:18,19) It
influences and depraves the whole man, and its tendency is still downward to
deeper and deeper corruption, there remaining no recuperative element in the soul.
It is a total depravity, and, as mentioned already, it is also universally
inherited by all the natural descendants of Adam (Rom
The doctrine of original
sin is proved biblically and anthropologically:
The
doctrine of original sin does not mean that human beings are incapable of doing
anything good (Rom
The religion of Islam (6th
century) like a heretic group called the Pelagians
(5th century AD) deny the concept of original sin, and regard man as by nature
morally and spiritually well. However, as mentioned before, the Quranic account speaks about Adam and Eve having had to
leave the Garden of Eden as a punishment for their disobedience. Since mankind
still is excluded from
More recently the argument
has come up that the concept of original sin is contradicted by the science of
genetics. While it is true that thoughts can not be transferred to and encoded
into the genetic system of human reproduction, it is equally true that certain
character traits are passed on without scientists being able to know how. The
same is true for animal instincts. Joseph is quoted as having said in Surah Yusuf,
'And I do not hold my own
self to be free from weakness; for, the soul is surely prone to enjoin evil,
save that whereon my Lord has mercy. Surely, my Lord is Most Forgiving,
Merciful.' He does not place the blame on Satan or circumstances but points
to a problem at the core of human nature! In Surah
Al-Nahl, 16:62 the universal effect of the problem is
made plain:
'And if Allah were to
punish men for their wrongdoing, He would not leave thereon a living creature,
but he gives them respite till an appointed term...'
This truth is supported by
at least two traditions:
Muslim recounts a story by
Muhammad in which Moses says to Adam: 'because of your sin you caused mankind
to come down to earth.' (Mishkat al-Masabih, trans and ed. James
Robson (
'Two men in white
raiment...opened up my belly, extracted a black drop from it and threw it away;
then they washed my heart and my belly with snow until they had thoroughly
cleaned them.' (Ibn Hisham,
ed., The life of Muhammad: (Ibn) Isahq's
Sirat Rasul Allah, trans.
Al Guillaume, London: Oxford University Press, 1955, p.72)
To quote a more resent
example, Ayatholla Khomeini said: 'You should pay
attention and all of us should pay attention (to the fact) that man's calamity
is his carnal desire, and this exists in everybody, and it is rooted in the
nature of man.' (Islamic Government does not spend for its own grandeur, by Kayhan International, September 4, 1985, p.3)
Hazrat Mirza Ghulam Ahmad of Qadian, the
founder of the Ahmadiyya Movement in Islam seems to
agree with the concept of original sin as defined above! He writes in his book 'The
Philosophy of the Teachings of Islam' (page 1) on the subject of man's
physical, moral and spiritual state, commenting on Surah
Yusuf,
'This means that it (the
mind, soul) is characteristic of the human self that it incites man to evil and
is opposed to his attainment of perfection and to his moral state, and urges
him towards undesirable and evil ways. Thus the propensity towards evil and
intemperance is a human state which predominates over the mind of a person before he enters upon the moral
state. This is man's natural state, so long as he is not guided by reason and
understanding but follows his natural bent in eating, drinking, sleeping,
waking, anger and provocation, like the animals. When a person is guided by
reason and understanding and brings his natural state under control and
regulates it in a proper manner, that state ceases to be his natural state and
is called his moral state.'
Hazrat Mirza Ghulam Ahmad then quotes Surah
75:3 and rightly mentions as the source of the moral state of man the reproving
self. Christians call it the conscience. He describes the moral state as being
inadequate before God because its source, the reproving self is '.... not
fully effective in practising virtue and occasionally it is dominated by
natural emotions, when it stumbles and falls. It is like a weak child who does
not wish to stumble and fall but does so out of weakness, and is then
remorseful over his infirmity. In short, this is the moral state of human self
when it seeks to comprehend within itself high moral qualities and is disgusted
with disobedience, but cannot achieve complete success." (Ibid. page
2)
The following verses from
the Injil echo that fact:
'They show that what the
law requires is written on their hearts, to which their own conscience also
bears witness; and their conflicting thoughts will accuse or perhaps excuse
them.' (Rom
'For
we know that the law is spiritual; but I am of the flesh, sold into slavery
under sin. I
do not understand my own actions. For I do not do what I want, but I do the
very thing I hate. Now if I do what I do not want, I agree that the law is
good. But in fact it is no longer I that do it, but sin that dwells within me.
For I know that nothing good dwells within me, that is, in my flesh. I can
will what is right, but I cannot do it. For I do not do the good I want,
but the evil I do not want is what I do. Now if I do what I do not want,
it is no longer I that do it, but sin that dwells within me. So I find
it to be a law that when I want to do what is good, evil lies close at hand.
For I delight in the law of God in my inmost self, but I see in my
members another law at war with the law of my mind, making me captive to the
law of sin that dwells in my members. Wretched man that I am! Who will
rescue me from this body of death?" (Rom 7:14-24)
What is the punishment
for sin according to the Bible? Only with deep reluctance can we speak of the terrible consequences of
sin. As we have seen in the story of Adam and Eve, they are separation from
God, the very source of life. If we die in our sins the unspeakable result will
be eternal, consciously experienced punishment in hell. Out of the many verses
(Isa 66:22-24, Dan 12:1-2) that confirm this horrible
fate here is what Jesus said when speaking about the day of judgement at the
end of times in Mat 25:41,46:
Then he will say to
those at his left hand, 'You that are accursed, depart
from me into the eternal fire prepared for the devil and his angels...And these
will go away into eternal punishment, but the righteous into eternal life.'
5. AHAMDIYYA VIEW OF
SALVATION
The founder of the Ahmadiyya movement describes the position, which needs to
be achieved as the beginning of man's spiritual state, or the soul at rest:
'This is the stage when the
soul of a person being delivered from all weaknesses is filled with spiritual powers
and establishes a relationship with God Almighty without Whose
support it cannot exist. As water flowing down from a height, on account of its
volume and the absence of any obstruction, rushes with great force, in the same
way the soul at rest flows towards God...It undergoes a great transformation in
this very life and is bestowed a paradise while still in this world.' (Ibid., page 3) Ghulam Ahmad
pointed to Surha 91:10-11 as the way to get to this
spiritual state, the only one really acceptable to God: 'He who purifies his
soul of earthly passions shall be saved and shall not suffer ruin, but he who
is overcome by his earthly passions should despair of life.' (Ibid., page 3) Later on he confirms his view by saying:
'complete surrender to God and the supplication taught in Surah
Fatiha are the only methods of meeting God and
drinking the water of true salvation.... Through our complete surrender to the
will of God our passions are killed, and through supplication we acquire new
life. (Ibid. page 68) In other words the way of salvation according to Islam
is mainly by striving hard to do good works according to the many laws
described in the Quran. Through teaching,
education, the passing on of knowledge, Muslims hope to improve their old
nature which is inclined to do bad naturally into a nature that becomes
inclined to do good. To use an example they try to
change a bicycle into a space rocket. This of course is impossible since a
bicycle naturally is made to ride on the ground and a space rocket is designed
to fly into space.
6. BIBLICAL VIEW OF
SALVATION
The solution found in
the teaching of the Bible is not to improve the old nature but to get a new
nature that is inclined to do good. There we read in Rom 7:22 - 8:18 as
a continuation of the verses mentioned above:
'For I delight in the
law of God in my inmost self, but I see in my members another law at war with
the law of my mind, making me captive to the law of sin that dwells in my
members. Wretched man that I am! Who will rescue me from this body of death?
Thanks be to God through Jesus Christ our Lord! So
then, with my mind I am a slave to the law of God, but with my flesh I am a
slave to the law of sin. There is therefore now no condemnation for those who
are in Christ Jesus. For the law of the Spirit of life in Christ Jesus has set
you free from the law of sin and of death. For God has done what the law,
weakened by the flesh, could not do: by sending his own Son in the likeness of
sinful flesh, and to deal with sin, he condemned sin in the flesh, so that the just requirement of
the law might be fulfilled in us, who walk not according to the flesh but
according to the Spirit. For those who live according to the flesh set their
minds on the things of the flesh, but those who live according to the Spirit
set their minds on the things of the Spirit. To set the mind on the flesh is
death, but to set the mind on the Spirit is life and peace. For this reason the
mind that is set on the flesh is hostile to God; it does not submit to God's
law--indeed it cannot, and those who are in the flesh cannot please God. But
you are not in the flesh; you are in the Spirit, since the Spirit of God dwells
in you. Anyone who does not have the Spirit of Christ does not belong to him.
But if Christ is in you, though the body is dead because of sin, the Spirit is
life because of righteousness. If the Spirit of him who raised Jesus from the
dead dwells in you, he who raised Christ from the dead will give life to your
mortal bodies also through his Spirit that dwells in you. So then, brothers and
sisters, we are debtors, not to the flesh, to live according to the flesh-- for
if you live according to the flesh, you will die; but if by the Spirit you put
to death the deeds of the body, you will live. For all that are led by the
Spirit of God are children of God. For you did not receive a
spirit of slavery to fall back into fear, but you have received a spirit of
adoption. When we cry, 'Abba! Father!' it is
that very Spirit bearing witness with our spirit that we are children of God,
and if children, then heirs, heirs of God and joint heirs with Christ--if, in
fact, we suffer with him so that we may also be glorified with him. I consider
that the sufferings of this present time are not worth comparing with the glory
about to be revealed to us.'
In the passage above the
old sinful nature is called 'flesh' and the new nature is called 'Spirit of
God', 'Spirit of Christ', 'Spirit of Life'. By the help of this Holy Spirit
only can man live a life that pleases God! Hazrat Mirza Ghulam Ahmad confirms the
latter when he translates Surah 58, Al-Mujadilah, verse 23 and comments on it:
'These are they in whose
hearts Allah has inscribed faith with His own hand and whom He has helped
with the Holy Spirit'...God's inscribing faith on their hearts with His own
hand and helping them with the Holy Spirit means that non one can achieve true
purity and righteousness unless he receives heavenly help.' (Ibid. page 56) The
question needs to be asked, 'How will God help us with the Holy Spirit?' The Ahmadiyya view is described as: 'When a person's love of
God reaches a stage at which his living and his dying is not for his own sake
but is entirely for God, then God, Who has always loved those who love Him,
bestows His love upon him and by the meeting of these two loves a light is
generated inside the person which the world cannot recognize or understand.'
(Ibid. page 60)
Once more the advice given
is to work hard on improving one's nature which is always driven towards the
bad. Muslims believe that the only way to win the love of God is to love him
first by obeying him. This stand in stark contrast to what we read in the Injil:
'But God proves his
love for us in that while we still were sinners Christ died for us. Much more surely then, now that we have been justified by his
blood, will we be saved through him from the wrath of God. For if while
we were enemies, we were reconciled to God through the death of his Son, much
more surely, having been reconciled, will we be saved by his life. (Rom 5:8-10,
see also Eph 2:4-5)
The love of Allah in the
Quran is conditional on man's behaviour and is
therefore inferior to the love of parents who love their children without any
condition. They do however hate the way their sons and daughters often disobey
them. Out of unconditional love for their rebellious children parents have to
punish them. A difference is made between loving them as persons but disapproving of what they sometimes do. This is how the
love of God is portrayed in the Bible, of course in a much more perfect way
then parents could have. Why is it necessary that Jesus had to die for our sins? We shall start
our search for an answer in the purpose of sacrifices that are a reoccurring
theme in the Torah. The Quran too acknowledges
that God commanded animal sacrifice in the time of Moses (Surah 2, Baqarah, verse 67). Its
main meaning was that it made atonement, it took away the sins of the
people who offered it (Lev
Why is the sacrifice which Muslims,
Jews and Christians believe to have been a ram (Gen
The Bible (Lev
Lastly, The Old Testament,
known as the Torah by Muslims, tells the wonderful story of how God created
Adam and Eve and later the Israelites to be his people. We learn how he loved
them like a father loves his children. Time and time again, however, we read
with great sadness how his chosen ones break his commandments, how they become
guilty of lawlessness. Even more disturbing is the fact that their rebellion is
only a fruit of a conscious rejection of the Almighty God. His own people spit
in his face and bring shame upon him before the very nations they were
supposed to be witnessing of his honour and glory. To make matters even
worse, they were not ashamed of themselves:
'Therefore the showers
have been withheld, and no spring rains have fallen. Yet you have the brazen
look of a prostitute; you refuse to blush with shame. Have you not just
called to me (God): 'My Father, my friend from my youth, will you always be angry? Will your wrath continue for ever?' This is how
you talk, but you do all the evil you can.' (Jeremiah 3:3-5)
The people of old did as
they pleased because they had lost a sense of shame. While their
mechanical, outward ritual acts may still have been in place they were not
concerned about God's honour at all. Repentance, the turning round from
one's evil ways, was later expressed in terms of recognition of shame and
disgrace. (Jer 31:19) Likewise, our disloyalty to
God, our resistance against his work among us is known and is
exceedingly shameful. We too deserve to be punished ever so severely. Since
God is pure, completely removed from all evil, man's sin has cut off,
effectively killed, the relationship between the two. The warning given to Adam
and Eve became a frightening reality:
And the LORD God
commanded the man, 'You are free to eat from any tree in the garden; but you
must not eat from the tree of the knowledge of good and evil, for when you
eat of it you will surely die.' (Gen 2:16-17)
'For the wages of sin
is death,...'(Rom
Only through death God's
honour will be restored. Consequently God introduced an elaborate sacrificial system to the
Israelites through Moses. Shame could be removed by getting forgiveness for
sins, but only if an animal would die in their place.
'...without the
shedding of blood there is no forgiveness.' (Heb 9:22)
This all important truth is
also reflected in 'Qisas' the Islamic law of
retaliation. (Surah 2, Al Baqarah,
verses 178-179) It consists in doing to the person who has committed a crime
the very same thing they have done. The life of someone who is wilfully killed
demands the murderer's life in retaliation. However, the next of kin can accept
a financial compensation instead. According to Surah
5, Al Maida, verse 45, retaliation for inflicted wounds is also necessary. A nose for a nose and so on. If a member of the body which
is to be cut off in revenge is defective, a compensation
will be accepted.
From God's perfect
perspective animal and all other sacrifices are defective. They can not take
away sins but were only serving as a cover and a shadow of Jesus, the
Messiah, the perfect sacrifice to come (Heb 10:1-18). He, being without
sin, by taking our shame upon himself through his death on the cross, restored
the honour of God in a most profound and just way:
'Moreover, the Father
judges no-one, but has entrusted all judgement to the Son, that all may
honour the Son just as they honour the Father. He who does not honour
the Son does not honour the Father, who sent him. I (Jesus) tell you the
truth, whoever hears my word and believes him who sent me has eternal life
and will not be condemned; he has crossed over from death to life.' (Joh 5:22-24)
'Your attitude should be
the same as that of Christ Jesus: Who, being in very nature God, did not
consider equality with God something to be grasped, but made himself
nothing, taking the very nature of a servant, being made in human likeness.
And being found in appearance as a man, he humbled himself and became
obedient to death - even death on a cross! Therefore God exalted him
to the highest place and gave him the name that is above every name, that at
the name of Jesus every knee should bow, in heaven and on earth and under the
earth, and every tongue confess that Jesus Christ is Lord, to the glory of
God the Father.' (Phil 2:5-11)
The destiny for us who are
living in the time of the New Testament is dependent on our relationship to
Jesus. The New Testament makes it clear that salvation is by faith through
Christ alone:
'That in the time to
come he might make clear the full wealth of his grace in his mercy to us in
Christ Jesus: Because by grace you have salvation through faith; and that not
of yourselves: it is given by God: Not by works, so that no man may take glory
to himself. For by his act we were given existence in Christ Jesus to do
those good works which God before made ready for us so that we might do them.'
(Ephesians 2:7-10)
'Being conscious that a
man does not get righteousness by the works of the law, but through faith in
Jesus Christ, we had faith in Christ Jesus, so that we might get
righteousness (right standing
before God) by faith in Christ, and not by the works of the law:
because by the works of the law will no flesh get righteousness.' (Galatians
2:16)
Salvation by faith in
Jesus is believing with the intellect
that the Bible is right about our sinful condition, about who Jesus is and
about what he did on the cross for us. Passages that speak about judgement
according to works have to be read in the light of what true faith means. This
is confirmed when their immediate context is considered. (e.g.
Joh 5:28-29, compare with verses 23-24, Mat
1.
Out of thankfulness followers of Jesus do what he
tells them: To love God and man. This is the essence and test of true
obedience. They desire to follow the moral law set out in the Old Testament
and summarized in what is known as ‘the 10 commandments.’ (Exo 20:1-17)
2.
Genuine faith in Jesus produces a desire to become
more like him, to do what is right and just.
3.
Saving faith creates the awareness that this
new obedience can only come through faith in Christ. It does not come
from focusing on the law, the desperate attempt to meet its demands. Instead it
comes from continually fixing one’s eyes on Jesus and his work, by
remaining connected to him through being in his presence with one’s
thoughts.
4.
Lastly, Biblical faith generates a constant
abiding in and reliance on Jesus by faith. In this way only the Holy
Spirit of God supplies the power for a changed life and lasting fruit. (Rom
6. CONCLUSION
Among many things Islam and
Christianity have in common is the belief that ultimately only God can save us
from sin and hell.
'And those who believe
and do good works will be admitted into gardens through which rivers flow,
wherein they will abide by the command of their Lord.' (Surah
Ibrahim,
The second head of the Ahmadiyya Community, Hazrat Mirza Bashiruddin Mahmood Ahmad, Khalifatul Mash II
commented on this verse: 'Deriving their authority from the words, 'by the
command of their Lord', commentators have generally held the view that man's
going to Heaven depends not on his own good actions but upon the grace of God.
This is not a wrong inference, for even the Holy prophet is reported to have
once expressed the same view. To an inquiry of 'Aisha
whether even in his case good actions would not establish the right of
salvation, the Holy Prophet is reported to have replied that even his salvation
depended on the grace of God (Bukhari, Kitab al-Tafsir)' (The Holy Quran with English Translation and Commentary, published by
Islam International Publications Limited, UK 1988, page 1239)
The Bible agrees with this
view when it says in Eph 2:8-9:
'For by grace you
have been saved through faith, and this is not your own doing; it is the gift
of God- not the result of works, so that no one may boast.'
Both religions agree that
to believe in God is much more important than doing good works when it comes to
salvation, the deliverance from guilt and pollution. However, only Christianity
gives a satisfactory answer to the question 'How can a pure God allow
sinners to go to heaven?' Only Jesus met the requirements of God's love and
justice through his death on the cross. Only Jesus restored the honour of God
by taking away our shame. God raised Jesus, the perfect mediator, from the dead
confirming his authority, loyalty blessedness and blamelessness. Those who
deny the cross refuse to accept God's generosity, his blessing. They dishonour
the giver. Will you accept therefore God's invitation through Jesus and come to
him in prayer? Will you confess your sins to him and ask him for forgiveness?
Your eternal life in heaven depends on it!
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