One of the differences between Islam and Christianity is that Islam believes that there is no such thing as “original sin.” This is typically based on Qur’an 2:37 that says “Then Adam received words from his Lord, and his Lord turned towards him.” The traditional Islamic interpretation says that Adam received words from God on how to repent and actually Adam turned or repented. Therefore, in response to Adam’s repentance, God turned to Adam and forgave him. Here the Arabic word “tawbah” is used and means to turn, return, repent, or relent. When it is used for men, it often means to repent. When it is used with God, it often means to relent. The traditional Islamic interpretation apparently added several things that are not included in the original text of the Qur’an. It claims that the words given to Adam were on how to repent, and that Adam actually repented. It also claims that God forgave Adam while the Qur’anic text simply states that God turned or relented towards Adam.
Why did this happen? When people have a certain pre-understanding for the interpretation of scripture, they put their own ideas into the text. This is what happened, and is called “eisegesis” that should be avoided at any cost. This is not unique to Islam. It happened in Christianity also. During the time of St. Augustine, there was an English Bible teacher named Pelagius. He claimed that man is basically good. Therefore, there is no need to emphasize the original sin by Adam. That is why the Bible says it was very good after the creation of men (Gen. 1:31). He also noted that too much emphasis on sin tends to make people to focus more on their sinful behaviors. Therefore, he taught that people should put more emphasis on good deeds and behaviors, instead of emphasizing the sin nature of people. Even though main line theology of Roman Catholic and Eastern Orthodox churches followed the theology of Augustine, many Christians were influenced by Pelagius. One of Pelagius’ student called Celestius even claimed that people are born sin-free, denying the original sin. Celestius was considered a heretic. The modern reformation theology in Christianity after Martin Luther and John Calvin is really a restoration of St. Augustine’s theology. During the lifetime of Muhammad, the strong influence of the theology of Catholic and Orthodox churches and the historical background in Arabian Peninsula in the 7th century may have led the early followers of Muhammad to have a hyper-Pelagian view of human nature, or no original sin. This probably led them to have a theology of no original sin.
As a proof of Adam’s repentance, they quote Q. 7:23, “They (Adam and Eve) replied, ‘Our Lord, we have wronged our souls: if you do not forgive us and have mercy, we shall be lost.’” This is not a statement of repentance! The statement in Q. 7:23 is not in the Bible. However, it is not entirely inconsistent with the Bible. Adam and Eve hid themselves when they heard the sound of God walking in the Garden (Genesis 3:8). Their action indicates that they knew they sinned, even though the Biblical expression (“because I was naked,” Genesis 3:10) is somewhat different. Also, the fact that Adam blamed Eve and Eve blamed the serpent for what they did indicates that both were fully aware that what they just did was wrong. They could have repented, but the text of the Qur’an does not support this. Q 7:23 should not be interpreted as repentance but should be interpreted as worry for their offspring or remorse for what they had done. Also, the Qur’anic text does not say Adam turned, but the Lord turned toward him instead. Repentance requires three things: (1) to acknowledge one’s own wrong, (2) to give up the behavior now, and (3) to resolve or make up his mind not to do the same in the future. The evidence shown in the Qur’an and the Bible shows that Adam did acknowledge his wrongdoing definitely (the first condition of repentance) and might or might not have given up their wrongdoing at the time (the second condition for repentance), and definitely did not resolve to stop doing it again in the future (the third condition for repentance). There is no text in the Qur’an or the Bible that could support the repentance of Adam and Eve.
The view held by the traditional Islamic interpretation actually uses the grace of God to do away with the sin of Adam completely by forgiving him, and making all human beings free of sin at birth, and forgiving them whenever they repent regarding any sins they commit. In a way, the Islamic view is a hyper-Pelagian view. It makes Adam and Jesus Christ just examples to follow, and removes the need for redemptive death of a Savior. A question might be raised regarding the traditional Islamic view on human nature. For example, a two or three-year-old toddler typically lies to cover up his or her wrongdoing in many cases. even though no example of lying has been shown to them from anyone around him or her. When this happens so many times in the process of raising up a child, how can we explain the apparent sinful behavior of the presumably innocent child contrasted to the traditional Islamic exegesis?
If we do not use the Islamic theology of no original sin, how can we interpret Q. 2:37?
Adam received words from Allah, that is, there was communication from Allah to Adam. This is very consistent with Genesis 3:9-19, though in the case of the Bible, it is not just Adam, but includes Eve.
Another very important point is that God turned to Adam, not vice versa. This means that God turned back or relented, meaning He felt sorry for Adam and Eve. Therefore, God showed compassion toward the human race and prepared a way for them to regain the blessed status they had before the fall. This is consistent with the Bible and is described very clearly. God made garments of skins to clothe them (Genesis 3:21) and provided a way they could overcome Satan through one of their descendants (Genesis 3:15).
Due to the traditional Islamic interpretation, not the text of the Qur’an, Islamic theology claims that everyone is free of sin at birth, and the only thing that counts is whatever one sins in one’s own life. Just as Adam did, one may repent whenever one sins, and then one will be forgiven as Adam was forgiven in the beginning. This does away with the need for any redemption of sin by the Savior, and Jesus Christ does not have to be crucified on the cross for the sin of the world! For this reason, interpretation of this verse is very important from the theological point of view.
We can make a few conclusions from this.
- The Islamic religious leaders taught only the hyper-Pelagian view of human nature.
- On the contrary, the text of the Qur’an portrays human nature as more like what is described in the Bible. In other words, the Qur’an does not do away with the original sin. The Qur’an never mentions that God forgave Adam and Eve. Only Islamic theology and religious leaders, not the text of the Qur’an, support the theology of “no original sin.”
- When the theology of no original sin is replaced by something that truly represents the human nature we know in modern psychology and behavioral science, a great reformation of Islam is possible. One of them is the need for redemptive salvation that has been denied by Islam until now.
- The Qur’an and the Bible are amazingly harmonious when they are examined based on what the text says.