The
Quran teaches us that the human race has been given an
innate pure nature called "fitrah." Knowledge of Allah and
in1le spirituality are inherent in human existence, but
spirituality can befay us if it is not led in the right direction. To
depend only on a human sense of the "guiding spirit" is
dangerous. Many groups, even cults, claim to be guidedby God
or by inspiration, yet these groups hold divergent, even
conflicting beliefs. We find people behaving in confadictory
ways who claim, nonetheless, that they are doing the will of
God. "I feel," they say, "that the Holy Spirit guides and directs
me." However, human beings have been endowed with an
intellect to be used, not put on the shelf. A credible source of
revelation is imperative. The
Qur'an sfrongly rejects viewpoints
based on myth, illusion, ignorance, blind imitation of others,
conjecture, prejudice, whims and worldly desires. In fact, Allah
confirms that most people on earth have gone astray through
ignorance, conjectwe and supposition: "And fyau
obey most of
those upon lhe earth, they will mislead you
from
the way of
AtlAh. They
follow
not e)ccept assumption, and they are not but
falsifying."(Q
6:1I6)
The Muslim does not see human existence here on earth as
punishment for eating from the forbidden tree. That event is
regarded as an experiential lesson for Adam and Eve before
they came to this earth. The
Qur'dn teaches that even before the
creation of the first human it was Alldh's plan to establish
human life and civilisation on earth (Q 2:30). Thus, the Muslim
does not view man as completely evil nor as completely good,
but rather as a responsible being.
How can we humans, from the Isldmic perspective' overcome
sin? The
Qur'6n teaches that this life is a test and that earthly
life is temporary (Q 67:2). The Muslim believes in resurrection,
accountability, and the Day of Judgement, He knows that there
is reward and punishment, that there is life hereafter and that
reward or punishment do not necessarily wait until the Day of
Judgement, but begin immediately after burial.
To demand perfection in order to gain salvation is not
realistic. It would be demanding the impossible and is therefore
unjust. Isldm teaches a person to be humble and to realize that
he cannot achieve salvation by his own righteousness.
The
reconciliation of the imperfect human being with Ailah is
contingent on three elements: the grace and mercy of AIl6h,
good deeds and correct belief. correct belief and good deeds
are prerequisites for AIIdtr's forgiveness and for rGing above
our common shortcomings.
How can sin be removed? The
eur'iin
gives the prescription:
"And whoever does a wrong or wrong,r himsetf but then seeks
forgiveness of Allah witt
find
Allah Forgiving ind Merctful."(e
4:ll0) "Indeed, good deeds do sway with misdeids.,'ie
I l:l l4) "But indeed, I am the
perpetual
Forgiver of whoev,er
repents and believes and does righteousness and then
continues in guidance."(e
20:g2) Islfrm teaches repentance:
stopping evil ways, feering regret for what one has done. and
determining to follow the path of Allah as much as humanly
possible. There is no necessity for the sacrifice of a human
being to wash away sins, only sincere repentance. The
eur,dn
puts it clearly: "I'{1t mercy encompasses all tftings.',(e ?:156)
Anot]rer passage reads: "soy," o My servan-ts who have
transgressed againlt themselues
fby
sinningJ, do nor despair o.f'
the merqt of Alldh. Indeed, AIIdh
forgives sll sins
6oi
thosi,e
who repent and correct themservesj. Iideed, it is He'wh, is the
Forgiv ing, t he ltlerciful. "(e 39: 53)
Quran teaches us that the human race has been given an
innate pure nature called "fitrah." Knowledge of Allah and
in1le spirituality are inherent in human existence, but
spirituality can befay us if it is not led in the right direction. To
depend only on a human sense of the "guiding spirit" is
dangerous. Many groups, even cults, claim to be guidedby God
or by inspiration, yet these groups hold divergent, even
conflicting beliefs. We find people behaving in confadictory
ways who claim, nonetheless, that they are doing the will of
God. "I feel," they say, "that the Holy Spirit guides and directs
me." However, human beings have been endowed with an
intellect to be used, not put on the shelf. A credible source of
revelation is imperative. The
Qur'an sfrongly rejects viewpoints
based on myth, illusion, ignorance, blind imitation of others,
conjecture, prejudice, whims and worldly desires. In fact, Allah
confirms that most people on earth have gone astray through
ignorance, conjectwe and supposition: "And fyau
obey most of
those upon lhe earth, they will mislead you
from
the way of
AtlAh. They
follow
not e)ccept assumption, and they are not but
falsifying."(Q
6:1I6)
The Muslim does not see human existence here on earth as
punishment for eating from the forbidden tree. That event is
regarded as an experiential lesson for Adam and Eve before
they came to this earth. The
Qur'dn teaches that even before the
creation of the first human it was Alldh's plan to establish
human life and civilisation on earth (Q 2:30). Thus, the Muslim
does not view man as completely evil nor as completely good,
but rather as a responsible being.
How can we humans, from the Isldmic perspective' overcome
sin? The
Qur'6n teaches that this life is a test and that earthly
life is temporary (Q 67:2). The Muslim believes in resurrection,
accountability, and the Day of Judgement, He knows that there
is reward and punishment, that there is life hereafter and that
reward or punishment do not necessarily wait until the Day of
Judgement, but begin immediately after burial.
To demand perfection in order to gain salvation is not
realistic. It would be demanding the impossible and is therefore
unjust. Isldm teaches a person to be humble and to realize that
he cannot achieve salvation by his own righteousness.
The
reconciliation of the imperfect human being with Ailah is
contingent on three elements: the grace and mercy of AIl6h,
good deeds and correct belief. correct belief and good deeds
are prerequisites for AIIdtr's forgiveness and for rGing above
our common shortcomings.
How can sin be removed? The
eur'iin
gives the prescription:
"And whoever does a wrong or wrong,r himsetf but then seeks
forgiveness of Allah witt
find
Allah Forgiving ind Merctful."(e
4:ll0) "Indeed, good deeds do sway with misdeids.,'ie
I l:l l4) "But indeed, I am the
perpetual
Forgiver of whoev,er
repents and believes and does righteousness and then
continues in guidance."(e
20:g2) Islfrm teaches repentance:
stopping evil ways, feering regret for what one has done. and
determining to follow the path of Allah as much as humanly
possible. There is no necessity for the sacrifice of a human
being to wash away sins, only sincere repentance. The
eur,dn
puts it clearly: "I'{1t mercy encompasses all tftings.',(e ?:156)
Anot]rer passage reads: "soy," o My servan-ts who have
transgressed againlt themselues
fby
sinningJ, do nor despair o.f'
the merqt of Alldh. Indeed, AIIdh
forgives sll sins
6oi
thosi,e
who repent and correct themservesj. Iideed, it is He'wh, is the
Forgiv ing, t he ltlerciful. "(e 39: 53)
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