SIN A

SIN AND
ATONEMENT
IN ISLAM AND CHRISTIANITY
Iskander Jadeed
The Good Way • Rikon • Switzerland

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All Rights Reserved
Order Number: RPB 4401 ENG
First English edition: 1979
English title: Sin and Atonement in Islam and Christianity
All Scripture quotations are taken from the
New King James Version, Holy Bible.
All Qur'an quotations are taken from The Koran Interpreted, by
Arthur J. Arberry
The Good Way P.O. Box 66-CH-8486 Rikon • Switzerland
Internet://www.the-good-way.com
e-mail: info@the-good-way.com

SIN IN ISLAM
There are many words for sin in the Qur'an.
The most important are as follows:
1.	Al Dhanb (offence, crime, misdeed) - There
are 39 verses on this subject in the Qur'an.
Most of them align with the thought expressed
in (Sura al-Fath 48:1-2) "Lo, We have given
thee (O Muhammad) clear victory that Allah
may forgive thee of thy sin (Al Dhanb) which is
passed, and that which is to come."
2.	Al Fahsha) (vile deed, crime, adultery) - This
term is used mostly to express the sin of
adultery. The Qur'an forbids it saying, "Do not
draw near to vile deeds, neither that wich is
seen or that which is hidden" (Sura al-An'am
6:151).
3.	Al Wizr (sin as a heavy load,  burden,
encumbrance) -  "Have We not given thee
relief, and removed the burden (Al Wizr) which
weighed down on thy back" (Sura al-Sharh
94:1-3)?
Explaining this verse, Al Fakhr Al Razi said that
-3-

4	Sin and Atonement
the angel Gabriel came to Muhammad, cut
open his chest, took out his heart, washed and
purified it from rebelliousness, and then filled it
with knowledge and faith.
Ibn Hisham, quoting Muhammad Ibn Ishaq,
explained this, saying: "A group of
Muhammad's friends asked him, 'O prophet
of Allah, tell us about yourself.' He replied, 'I
was nursed among the Bani Sa}d. When I was
with a foster brother behind our houses taking
care of the herd, there came to me two men
dressed in white, and carrying a golden bowl
full of snow. They took me and split open my
body and removed my heart and split it and
took from it a clot of dark blood, and threw it
away. Then they washed my heart and my
body in the snow. Then one said to the other,
'Weigh him against ten of his people.' He did
so, and I outweighed them. Then he said,
'Weigh him against one hundred of his people.'
He did so, and I outweighed them also. Then
he said, 'Weigh him against a thousand of his
people.' He did so, and I outweighed them
also. Then he said, 'Leave him, for by Allah, if

Sin in Islam	5
you were to weigh him against all his people,
he would outweigh them."
4.	Al Dalai (straying, to be lost) - "Thy Lord will
give unto thee so that thou wilt be satisfied. Did
He not find thee an orphan and shelter thee?
Did He not find thee destitute and enrich thee"
(Sura al-Duha 93:6-8)? Al Kalbi interpreted the
word 'lost and straying' as 'unbelief.'
5.	Al Kufr (godlessness,  atheism) - As the
Qur'an says to the believers, "Allah hath made
atheism (Al Kufr) and iniquity and rebellion
hateful unto you" (Sura al-Hujurat 49:7). Al
Zamakhshari explains this expression saying,
"There are three subjects here, Al Kufr, which
is denial of God; and Al Fusuk, which is lying
and Al (Usyan, which is rebellion."
6.	Al Zulm (unjust, iniquity, unfairness) - As it is
said: "When thy Lord called Moses saying, 'Go
to the unjust folk (Al Zalimin)' "  (Sura al-
Shu(ara) 26:10).
7.	Al Ithm (crime, misdeed, offence) - The
Qur'an says, "Forsake wickedness; both the
open practice and the secret intention thereof.

6	Sin and Atonement
Lo! those who practice misdeeds will be
awarded according to that which they have
committed" (Sura al-An(am 6:121).
8.	AI Fudjur (immorality, depravity) - It is said in
the Qur'an, "And lo! The depraved (Al Fudjur)
verily will be in hell, and they will not be absent
from it, they will burn therein on the Day of
Judgment" (Sura al-Infitar 82:14-15).
9.	Al Khati'a (sin, offence) - The Qur'an says,
"Whoso  committeth a sin  (Al  Khati'a)  or
misdeed (Al Ithm),  then blames  it on the
innocent, hath burdened himself with slander
(Al Buhtan)" (Sura al-Nisa) 4:112).
There are three names for sin in this verse: Al
Khati'a, Al Ithm and Al Buhtan. Al Imam Al
Razi distinguished between them in these ways:
(1)	Al Khati'a is small (sin), and Al Ithm is great
(sin).
(2)	Al Khati'a is a fault which affects the sinner
himself, and Al Ithm is a crime against others,
such as injustice and murder.
(3)	Al Khati'a is an act which should not be done
whether  it is either pre-meditated or by
(1)	
Sin in Islam	7
mistake,  and Al  Ithm  is  a sin which is
deliberately committed.
Al Buhtan, however, is the casting of detestable
suspicion on an innocent person. The slan-
derer is censured with the strongest censure in
this world and most severely punished in
Eternity.
10. Al Sharr (evil) - The Qur'an states, "Whoso
doeth ill (Al Sharr) an atom's weight, will see it
then" (Sura al-Zalzala 99:8). Abu Ja(far Al
Tabari, quoting Yunus bin (Abd AV A(la from
Ibn Wahab from Yahya bin (Abd Allah from
Abi (Abd Al Rahman AI Hubali from (Abd
Allah bin (Amr bin Al (As, said, "This chapter
was sent down when Abu Bakr Al Saddik was
seated. He wept when it was sent down. The
Prophet of Allah said to him, 'What makes you
weep, Abu Bakr?' and he replied, This Sura
makes me weep.' Then the Prophet said to
him, 'If you did not sin and do wrong and in
that received Allah's forgiveness, Allah would
create a people who would sin and do wrong
and would forgive them.' "

8	Sin and Atonement
11.	Al Sayyi'a (offence, misdeed) - The Qur'an
says, "Whoso bringeth a misdeed (Al Sayyi'a),
such will be flung down on their faces in the
Fire" (Sura al-Naml 27:90).
Ibn (Abbas said, "When this verse was sent
down, the believers found it unbearable, and
said to Muhammad, 'Who of us has not done
misdeeds, how then will the recompense be?'
and Muhammad replied, 'Allah has promised
for obedience ten blessings, and for one
disobedience one punishment, so one to whom
an offence is accounted loses one of the ten
blessings and nine still remain."
12.	Al Su} (evil, misfortune) - It is said, "He
who doeth evil (Al Su') will have the recom-
pense thereof, and cannot find against Allah
any protecting friend or helper" (Sura al-Nisa)
4:123).
13.	Al Fasad (corruption) - It is stated in the
Qur'an,   "When  (the  hypocrite) turns away
(from thee) to corrupt the world, the crops
and the people are destroyed and truly Allah
12.	
Sin in Islam	9
does not love corruption" (Sura al-Baqara
2:205).
14.	Al Fisk (viciousness, moral depravity) - It is
written in the Qur'an, "Verily, We have sent
down unto thee clear verses and no one other
than the depraved consider them a lie" (Sura
al-Baqara 2:99). Commentators expound that
Al Fisk is when man goes beyond that which
God has limited and that the depraved are
godless.
15.	AI Buhtan (slander, lying) - It is written, "I is
not for us to speak of this. Praise to Thee
(Allah); this is awful slander (Al Buhtan)" (Sura
al-Nur 24:16).
There are many other words which describe
Sin, but we have no space in which to mention
them or their Qur'anic context. Before I finish
the discussion about sin, I must mention that
the Qur'an teaches the existence of 'original
sin' and states that it was the cause of the fall of
Adam and Eve and their descendants. There
are many verses in the Qur'an proving this, but
it is enough to mention the clearest and easiest
to understand.

10	Sin and Atonement
For example, the Qur'an states, "And We said,
'0 Adam! Dwell you and your wife in Paradise
(the Garden of Eden) and eat with pleasure
from its fruits, wherever you want but do not
come near this tree lest you become of those
who offend.' But Satan misled them and
eypelled them from the place in which they
were; and We said, 'Fall down each one of you
a foe unto the other! There shall be for you on
earth a habitation and provision for a time.'
Then Adam received from his Lord words and
he (Allah) accepted his repentance. Lo! He is
the acceptor of repentance (forgiving), the
Merciful" (Sura al-Baqara 2:35-37).
Arabic scholars disagree over the whereabouts
of Adam and Eve before their fall. Abu Kasim
Al Balkhi and Abu Muslim Al Isfahani said
Paradise (the Garden) was on Earth and
explained that the Fall (Al Ihbat) was a transfer
from one place to another, as the Qur'an uses
the verb 'fall' (Ihbat) for removal, e.g. go down
to Egypt (Sura al-Baqara 2:61). But Al Djabba'i
said that Paradise (the Garden) was in the
seventh heaven, because it is said "fall down
from it."

Sin in Islam	11
It is to be noted that the Qur'an agrees with the
text of Genesis, in that the rebellion of Adam
was the eating from the tree in the midst of the
Garden. However, Muslim scholars disagree
over what kind of tree it was. They have many
accounts, all based on proofs ascribed to
Islamic tradition. To quote some of these:
•	Ishak, quoting from (Abd Al Razzak, said,
"We were told by Ibn  (Uyayna and Ibn Al
Mubarak and Al Hasan bin (Amara and Minhal
bin (Amru and Sa(id bin Jubair and Ibn (Abbas
that the tree which God has forbidden to Adam
and his wife was an ear of corn."
•	Ibn Hamid said that he was told by Salama,
quoting Ibn Ishak, some people of Yaman, and
Wahab bin Munabbih Al Yamani that it was
wheat, but that a single grain of it was the size
of a cow's kidney,  softer than butter,  and
sweeter than honey.
•	It is said that Abu Bakr Al Saddik asked the
Prophet of Allah about the  'tree'  and he
replied, "The blessed tree was an ear of corn."
•	Salama said that he was told by Muhammad
bin Ishak and Ya(kub bin (Ataba that it was the
•	
12	Sin and Atonement
tree which the angels rubbed against to gain
immortality.
•Ibn Waki} said he was told by (Abd Allah, who
received it from Israel, who received it from Al
Saddi, who was told by Ibn (Abbas, that it was a
vine.
•	Mudjahid and Katada said it was as fig tree.
•	AI Rabi* Ibn Uns said that he who eats of the
tree has to defecate and there should not be
any defecation in Paradise (the Garden).
The Qur'an agrees also with the book of
Genesis in that Adam and Eve approuched
the tree to eat through the seduction of the
Devil, for it says "the Devil misled them."
Ibn Djuraydj said, quoting Ibn (Abbas, that the
word "misled" should be "He seduced them."
In the teaching of the Qur'an Adam is one of
the Prophets, and Prophets according to
Islamic teaching are infallible. Thus there has
arisen a problem concerning the "fall" of
Adam. Commentators have endeavoured to
escape from this difficulty and have said that at
the time when that offence was committed
Adam was not a prophet but became one

Sin in Islam	13
afterwards. This opinion is not unanimously
accepted. Other commentators have said that
Adam was a prophet from the beginning but
fell through forgetfulness. They compared him
with someone fasting who forgets and eats by
mistake because he has been absorbed in some
activity of life. Yet other version is that Eve
offered him wine until he became drunk.
Therefore, he sinned while he was drunk.
I can't understand how this explanation can
find acceptance since the Qur'an says, "Then
Adam received from his Lord words and He
(Allah) accepted his repentance. Lo! He is the
acceptor of repentance (forgiving), and
Merciful" (Sura al-Baqara 2:37) The word
'repentance' here shows that without doubt,
he fell into sin wilfully even though, as the Bible
says, he tried to blame Eve.
On the other hand, many scholars confirm that
Adam ate from the tree intentionally. Abu
Dja'far Al Tabari, quoting Yunis (Abd Al} A(la
and Wahab and Ibn Zayd, in explaining the
expression "Adam received from his Lord
words"  said,   "He,  Allah,  taught them this

14	Sin and Atonement
verse, 'Our Lord, we have wronged ourselves.
If you do not forgive us and have mercy on us,
surely we are lost.' "
Musa bin Harun, quoting (Amr bin Hammad
and Asbat and Al Saddi, in explanation of the
verse, "Adam received from his Lord words"
said, "Adam said to the Lord, 'Have you not
created me by your hand?' The answer was
yes. 'Have you not breathed into me your
spirit?' The answer was yes. 'Does not your
mercy surpass your wrath?' The answer was
yes. He said, 'O Lord, have you predestined
me to do this?' The answer was yes. Then he
said, 'O Lord, if I repent and make amends, will
you restore me to Paradise (the Garden)?' He
said yes Allah said, Then his Lord chose him,
and accepted his repentance and guided him."
Another account from Muhammad bin
Bashshar, who quoted (Abd Al Rahman bin
Mahdi, who was informed by Sufyan, who
received it from (Abd Al (Aziz bin Rafi\ who in
turn said he was informed by one who heard
(Ubayd bin (Umayr, says that Adam said, "O

Sin in Islam	15
Lord, this sin of mine which I committed, was it
foreordained by You before You created me or
something which I invented myself?" Allah
said, "It was something I foreordained for you
before I created you." Then Adam said, "As
You have foreordained this for me, forgive
me." So the verse, "Adam received from his
Lord words" was given.
All these explanations do not negate the logical
fact that Adam chose to sin. This is what Al
Fakhr Al Razi thought when he said, "The
verses which they (scholars) adhere to con-
cerning actions of people are many, and the
first of them is the story of Adam. They hold
seven views with regard to this:
1. That he was disobedient and the disobedient
is a great sinner in two ways. First, the text of
the Qur'an demands that he must be
punished according to the word of the
Highest who said 'who disobeys Allah and
His Prophet deserves the fires of the hell.'
Sedondly, the word 'disobedient' is a dero-
gatory title which must not be given except to
great sinners.

16	Sin and Atonement
2.	It is demonstrated from the story of Adam that
he was seduced, as the Qur'an states: 'He
was seduced,' and seduction is against right
guidance.
3.	He was repentant, and the repentant is an
offender. The repentant is remorseful over
his  offences,   and  the  one  who  is  thus
remorseful confesses about himself that he
is an offender. If he lies in that confession,
then he is an offender in lying, and if he is
true in his confession, he has proved himself
an offender.
4.	He committed that which was forbidden by
His (Allah's) words, 'Did I not forbid that tree
to both of you?' and 'Do not draw near to this
tree,' and the committing of that which is
forbidden is the essence of offence.
5.	He was called a transgressor according to his
(Allah's) words, Then you will be from the
transgressors.' He (Adam) called himself a
transgressor in the verse, 'O Lord, we have
transgressed against ourselves.' The trans-
gressor is  accursed,   according to Allah's
words, 'Truly the curse of Allah rests on the
transgressors,' and he who merited the curse
was a great sinner.
2.	
Sin in Islam	17
6.	He (Adam) confessed that if it were not for the
forgiveness of Allah granted to him, then he
would surely be one of those who had lost all.
Thus he declared himself to be a great sinner.
7.	He was sent out of the Garden because of
Satan's devilish insinuation, and his degrada-
tion was a recompense for his act in obeying
Satan. This demonstrated that he was a great
sinner.
There is disagreement among scholars as to
how Satan entered Paradise (the Garden) and
was enabled to tempt Adam.
Al Kassas, quoting Wahab bin Munabbih and
Al Saddi and Ibn (Abbas, said that "When
Satan wanted to enter Paradise (the Garden),
he was forbidden by the angelic guards. After
he had presented himself to the other animals
and not one of them had accepted him he
came to the serpent, a creature having four
limbs, the best of all walking creatures. So the
serpent swallowed him and brought him into
the Garden secretly. When the serpent entered
Paradise (the Garden), the Devil emerged from
his mouth, and busied himself with his whisper-

18	Sin and Atonement
ings. There is no doubt that the serpent was
cursed, lost its legs and had to crawl upon its
belly. Its sustenance was found in the dust and it
became an enemy of the children of Adam."
In a book (Djami( Al Bayan) of Al Tabari, he
quotes Al Hasan Abi Yahya and (Abd Al
Razzak who said "(Amr bin (Abd Al Rahman
bin Muharrib told us that he heard Wahab bin
Munabbih say, 'When Allah put Adam and his
descendants in Paradise (the Garden), He
forbade them the Tree'. The Tree' had
manifold intertwining branches and fruit which
the angels partook of in order to gain their
immortality. This is the fruit which Allah
forbade Adam and his wife. When the Devil
desired to cause their downfall he entered
inside the serpent, which had four limbs and
was from the best of the walking creatures
which Allah had created. When the serpent
entered Paradise (the Garden) the Devil
emerged from inside it and took from the
Tree' which God had forbidden to Adam and
his wife and brought the fruit to Eve and said,

Sin in Islam	19
'Look at this Tree, how fragrant is its scent,
how delicious its taste and how nice its colour.'
So Eve took and ate from it, then went with it
to Adam and said, 'Look at this Tree, how
fragrant is its scent, how delicious its taste and
how nice its colour.' Then Adam also ate from
it, and their shame appeared to them. Adam
then entered the hollow of the Tree and his
Lord called to him, 'O Adam where are you?'
He replied, 'I am here, O Lord.' Allah asked
him, 'Will you not come forth?' But Adam
replied, 'I am embarrassed before Thee, O
Lord.' Then Allah said, 'Cursed be the earth
from which you were created, a curse which
will change its fruits into thorns.' (There was
not in Paradise (the Garden), nor on earth,
anything like it (the fruit) which was better than
the banana and the lotus.) Then God said, 'O
Eve, you are the who deceived my slave. You
will not become pregnant except with aversion,
and when you desire to bring forth chilren you
will often be near to death.' To the serpent He
(Allah) said, 'You were the one who brought

20	Sin and Atonement
the accursed one inside you into the Garden to
receive my slave. Therefore, you are comple-
tely cursed. Your limbs will go into your belly,
and there shall be no sustenance for you other
than dust. You are the enemy of men and they
are yours. Wherever you find one of them you
will catch his heels, and where he finds you he
will shatter your head."
Other experts in the Islamic Law say that when
Adam and Eve were going towards the gate of
the Garden the Devil was waiting nearby, and
he began to whisper to them.
However, there is a text in the Qur'an which
settles the mater as to whether Adam was a
sinner. This says, "But Satan whispered to
him, 'O Adam! Shall I show thee the tree of
immortality and a possession that wasteth not
away?' Then the two of them ate so that their
shame became apparent unto them and they
began to cover themselves with some of the
leaves of the Garden. And Adam disobeyed his
Lord, so he went astray" (Sura Ta Ha 20:120-
121).

Sin in Islam	21
This word 'astray' is taken from a root,
meaning 'error.' Al Razi in explaining the word
'astray' says it is synonymous with 'error.'
'Error' is the opposite of 'integrity of conduct.'
Such a sin includes only the depraved who is
resigned to his dissolute life.
Abu Imam Al Bahili said, "The case of Adam
was extraordinary, as Allah awakened in him
desire for continual rest and an ordered life by
his saying, 'Let him not drive you both out of
the Garden so that you be distressed... and that
you do not thirst therein nor toil' (Sura Ta Ha
20:117,119). The Devil also made him desire
continual rest saying, 'Shall I show thee the
Tree of Immortality' and also to desire an
ordered life by saying, 'and a possession that
wasteth not away?' The thing which Allah
made Adam desire was the same as mentioned
by the Devil. But Allah made it conditional on
his not touching the tree. Satan on the other
hands entired him to partake of it. Then seeing
as Adam had a perfect mind and the knowl-
edge that Allah was his Lord, teacher and
helper, and the knowledge that the Devil was

22	Sin and Atonement
his enemy, how did he believe the Devil and
reject the word of Allah?"
It is a fact that the commentators are unable to
eradicate the offence of Adam, because the
Qur'an declares his offence in the saying,
"Adam disobeyed his Lord and went astray."
The commentators all agree, relying on the
verses of the Qur'an, that rebellion is an
offence, and "the rebel" is a name of
disparagement which is not given except to a
great sinner. There is no reason in giving the
name "a great sinner" except it be to one who
has committed a deed worthy of punishment.
FORGIVE US
OUR DEBTS
as we also
forgive
our debtors

SIN IN CHRISTIANITY
Sin is evident in the history of mankind.
Everyone who examines his own heart or
considers the behaviour of his fellowman must
admit it to be a reality. All men, even those
who have never received the light of divine
revelations, are conscious of their sins and
confess their shortcomings and inability to fulfill
the moral obligations demanded of them.
Sin is not merely shameful behaviour as many
people think, but it is also a departure from
God, our Creator and sole aim. This departure
from God is not just the inclination towards
evil; it is a separation from that which is good.
Experience has proved that the natural man
cannot discern the power of sin and the
strength of its influence in man. The believer
has the divine law as his instructor to lead him
to Christ. Christ gave man grace, so he knows
the reality of sin and its effect in luring him into
a state of depravity. He became aware of his
need for divine grace and for the blood of
atonement for his justification.
-23-

24	Sin and Atonement
Sin is transgression of the law of God (1. John
3:4). It is offensive to God no matter what the
sinner's excuse may be or how insignificant the
sin.
The Coming of Sin into the World
We read in Romans 5:12 that "Sin came into
the world through one man, and death through
sin, and so death spread to all men, because all
men sinned." The apostle means that the
cause of all men becoming sinners was Adam,
the father of mankind. Paul, in using the words
"through one men," looks upon Adam and Eve
as one, as is mentioned in Genesis 5:2. The
apostle does not mention the temptation by the
serpent nor Eve's disobedience because his
purpose is to show that Adam represented all
his ascendants.
Some philosophers say that man is born
innocent and that if he lives in a corrupted
environment, he would be influenced by it and
sin would infiltrate him. The truth is man is
born  with  a   sinful   nature.   A   corrupted

Sin in Christianity)	25
environment may assist the growth of sin but
man is sinful at heart.
Sin is an Inheritance
We know from experience that a living
creature can not reproduce offspring different
from itself. A bull will not produce a lamb and
as Christ said, "grapes are not gathered from
thorns." This law applis also to man. Adam,
the father of mankind, lost his righteous life
through his disobedience. As a punishment he
was cast out ot the purity of the Garden of
Eden to a land cursed bacause of his sin. There
he begat children, and as a matter of course
these descendants knew nothing of the Garden
of Purity. The Bible states this fact in the words
of David in Psalm 51:5, "Behold I was brought
forth in iniquity and in sin did my mother
conceive me." Paul also said in Romans 3:10-
12, "None is righteous, no, not one; no one
understands, no one seeks for God. All have
turned aside, together they have gone wrong;
no one does good, not even one."
Augustine explained the teaching of the Bible

26	Sin and Atonement
concerning the Fall and the inheritance of sin,
saying:
1.	God created the first man in His own likeness,
in knowledge and righteousness and holiness,
chosen bo be immortal; and committed to
him the responsibility for other creatures. He
gave Adam the power to choose good or evil,
thus confirming his moral nature.
2.	Allowed to choose his own way, Adam sinned
against God by choosing wrongly when he
was tempted by the Devil. He fell from the life
for which he was created.
3.	As a result of his disobedience, he lost his
divine likeness and his whole nature was
corrupted and ruined. Now being spiritually
dead, he became incapable of doing good.
He became subject to physical death and
exposed to all the evils of this life and eternal
death.
4.	Thus, that which is true of Adam as head of
the human race is true also of his desden-
dants. They are born condemned, devoid of
the likeness of God, and morally depraved.
5.	This personal inherited corruption is the very
nature of sin, though it is not sin in action.
1.	
Sin in Christianity	27
6.	The loss of original righteousness and the
corruption of nature, which resulted from
Adam's sin, are the penalties of the first sin.
7.	Regeneration is the wonderful work of the
Holy Spirit. Man is the object, not the author
of it. Without exception it is related to the will
of God. Salvation is of grace alone.
The Effect of Sin on Man
The English scientist Huxley has said, "I know
of no study which has led to spiritual misery
greater than that of the evolution of mankind.
From the dark background of the study of
history it seems that man is subject to an
element put within him which dominates him
with a terrible power. He is a blind and feeble
victum of impulses leading him to destruction
and given up to endless delusions which bring
upon him heavy mental cares, resulting in his
physical body being worn out by worry and
strain. For thousands of years he has been the
same, fighting and persecuting his fellowman
and returning to lament his victims and build
their tombs."

28	Sin and Atonement
Does anyone need such a testimony to realize
the effect of sin? Isn't enough for man to look
into the depth of his own heart, to discover his
tendencies and whims and realize the presence
of the law of sin dwelling in him?
We have only to glance at human society to
perceive this fact in all men. As Psalm 14:1
says, "They are corrupt, they do abominable
deeds," and in Isaiah 53:6, "All we like sheep
have gone astray; we have turned everyone to
his own way." All are devoid of that likeness of
God which Adam had before he fell.
The existence of sin in the life of every man is
indisputable. The corrupt nature of man is
evident in his inability to keep the moral law
even though there be personal contrition. This
is a sign of his degeneracy and failure. He must
receive the help of God through the Holy
Spirit. It is quite evident to us that the soul of
man is devoid of the original righteousness
which the first man had before the Fall.
It is enough for us to take a look at the history
of crime over the years to find conclusive proof
that man has lost his godly nature and taken on

Sin in Christianity	29
a nature of corruption. The first time we see
this evil nature is in Cain, the son of Adam. He
killed his brother Abel. Why did he kill him?
Was it not because Cain was evil? Why do we
quarrel one with another? Is it not because of
the evil nature deeply rooted in us? Why does
one nation war against another nation? Is it not
the cumulative effect of the sin of individuals?
The Wages of Sin
God said to Adam in Geneses 2:17, "Of the
tree of the knowledge of good and evil you shall
not eat, for in the day that you eat of it, you
shall die." We read in Ezekiel 18:20, "The soul
that sins shall die," and in Romans 6:23, "The
wages of sin is death." Adam and Eve died
spiritually when they sinned, were cut off from
God, and lost their holy spiritual fellowship with
the Lord God. Also, they lost the desire to be in
the presence of God and hid from him among
the trees of the garden (Genesis 3:8). Perhaps
some lack of bodily strength or illness caused
them to remember the Lord's warning, "The
day that you eat of it you shall die."

30	Sin and Atonement
It certainly is alarming to see the result of one's
sin face to face. But did the first family lose all
its privileges? Has hope been lost therefore of
mankind ever being able to return to that state
in the garden which was lost as a result of sin?
Has his purity been taken from him forever?
No! For God is love, and His love is rich in
mercy, and with Him is great forgiveness. Love
moved His heart with compassion which has
no delight in the death of the wicked. He has
become the Saviour and Redeemer of mankind
in the person of Jesus Christ the Word, who
was in the beginning with God. The first thing
the love of God did was to cover the nakedness
of Adam and Eve, clothing them with garments
of skins (Genesis 3:21). In so doing the Lord
God initiated the principle of the covenant of
atonement.

ATONEMENT IN ISLAM
There are fourteen verses in the Qur'an on the
subject of atonement. According to the theme
of the chapter, we find the first of the Qur'anic
texts on atonement in the saying of Allah, "If
you show your almsgiving, it is a blessing, but if
you give it to the poor secretly, it will be better
for you, and He will atone for your evil deeds"
(Sura al-Baqara 2:271).
The theologians explain atonement as a cover-
ing or veil. This explanation is near to the
thought of the Old Testament. It is a fact that
personal works in Islam as in Judaism, play an
important part in the matter of atonement for
sins. The foremost of these works is prayer. As
it is said, "Establish worship (pray) at the two
ends of the day, and some time in the night.
Lo! Good deeds annul evil deeds" (Sura Hud
11:114).
Al Tirmidhi quotes Abi Alyu saying, "A woman
came to me to buy dates. I embraced and
-31 -

32	Sin and Atonement
kissed her, and then I went to Muhammad and
informed him of what had happened. He
bowed his head in thought a long time then
said: 'Pray (establish worship) at the two ends
of the day and in sometime of the night. Lo,
good deeds annul evil deeds.' Which means
that the 'five (official) prayers' annul sins and
atone for them.
Then his companions said, 'O prophet of
Allah, is this specially for this man or for all
men?' He replied, 'It is for all.' "
Muslim related that (Abd Allah said, "A man
came to the prophet and said, 'O prophet of
Allah, I had handled a woman from the
outskirts of the town and gratified my desire
but without intercourse. Here I am. Judge me
as you wish.' (Umar nearby said to him, 'Allah
would have kept your secret if you had kept it
yourself.' The prophet of Allah said nothing,
and the man rose and went. Then the prophet
called him and recited to him this verse:
' Establish worship... etc.' "
Muslim quoting Abu Bakr said, "I heard the

Atonement in Islam	33
prophet of Allah say, 'There is no man (in his
situation as a slave to Allah) who sins (offends)
and who washes himself (according to the
Islamic ritual) and then stands to pray twice the
full ritual prayer and seeks the forgiveness of
Allah, whom He will not forgive.' Then he
recited: Those who, when they did an evil
thing or wronged themselves, remembered
Allah and implored forgiveness for their sins -
who forgives sins save Allah only? - did not
knowingly persist in that which they did" (Sura
Allmran 3:135).
There is nothing more suggestive of the
efficacy of works for atonement than is found
in Sura al-A(raf 7:8-9; "The weighing on that
day is the true (weighing). As for those scale is
heavy, they are successful. And as for those
whose scale is light: those are they who lost
themselves because they rejected our revela-
tions."
The Imam Al Razi, in explaining the weighing
of works, says two things.
(1) He states that Allah will set up a balance

34	Sin and Atonement
with an indicator and two weighing pans on the
Day of Resurrection, on which will be weighed
the deeds of mankind, their good and their evil
deeds.
It is related on Ibn (Abbas that he said, "The
believers's work will appear in the best form
and be placed on the pan of the scales, his
good deeds outweighing his evil deeds." There
are many points of view as to how works will be
weighed. One is that the works of believers will
appear in a form which is good and the works
of the unbelievers in one which is disgraceful,
and it is that form which will be weighed. The
second is that the weighing will be of the pages
on which there is the written record of man's
works.
(2) The second saying, taken from Mudjahid
and Al Dahhak and Al A(mash is that the
purpose of the balance is justice and judgment.
Muhammad was asked about the weighing on
the day of Resurrection, and he said, "The
records."
There  is an extraordinary story about the

Atonement in Islam	35
length of the indicator of the balance and the
width of the weighing pans. (Abd Allah Ibn
Salam says, "If the earth and heaven were put
on one of the weighing pans, there would be
room for them, while Gabriel holding its
support would be able to observe the indica-
tor."
As for the method of weighing, it is told of (Abd
Allah Ibn (Umar that he said, "The prophet of
Allah said, 'On the Day of Resurrection, a man
will be brought to the balance and 99 books of
records will be brought to him each one
extending as far as the eye can see. In them
is written his sins and offences and these will be
put on the pan of the scales. Then there will be
brought to him a tiny scrap of paper, äs big as
the finger tip, written on it the confession,
There is no god but Allah and Muhammad is
the prophet of Allah.' This will be put on the
other scale and will outweigh his evil deeds."
There is a Qur'anic text which alludes to the
weights saying, "We prepare just weights for
the Day of Resurrection so that no soul is

36	Sin and Atonement
wronged in aught. Though it be of the weight
of a grain of mustard seed, we bring it. And we
suffice for reckoners" (Sura al-Anbiya) 21:47).
Commentators say that it is possible there will
be a balance to weight the intent of the heart
and one to weigh the outward action.
Al Fakhr Al Razi related a current story and its
meaning: David asked his Lord to show him
the balance and when he saw it, he swooned.
When he regained consciousness, he said, "O
my God, who is able to fill the scale with good
deeds?" He replied, "O David, if I am pleased
with my servant, I will fill it with fruit (grain)."
Bilal bin Yahya, quoting Hadhayfa, said,
"Gabriel, on whom be peace, in the Day of
Resurrection will be responsible for the bal-
ances and Allah will say, 'O Gabriel, weigh
between them and repay the oppressed, and if
the oppressor has no good deeds put on his
scale from the evil deeds of his colleague (the
oppressed), then the man (oppressor) will go
and his burden will be as heavy as moun-
tains.'"

Atonement in Islam	37
Abu Dja'far relates that Muhammad said,
"Nothing is put on the scale which is heavier
than excellency of character."
Lastly, it is possible to summarize the com-
ments with the word of Muhammad bin Sa(d
quoting Ibn (Abbas, "Whoever has surrounded
his ill deeds with his good deeds, his scale will
be heavy. His good deeds will annul his evil
deeds, and whoever has surrounded his good
deeds with his evil deeds certainly his scale will
be light, and he is a child of Hell. His ill deeds
have annulled his good deeds."
Godliness atones for sins
As Allah said, "O you who believe. If you
reverence Allah, He will give you discrimina-
tion (between right and wrong) and will cover
your evil deeds, and will forgive you, and Allah
is of great bounty" (Sura al-Tawba 8:29).
We note here that the reward of godliness is
threefold:
1. He will give you distinction. The word used
for  distinction  is  interpreted  by  Islamic

38	Sin and Atonement
legislators as meaning that Allah will deter-
mine between the godly and the ungodly; that
is to say, Allah appoints to the godly guidance
and knowledge, and He endows their hearts
and breasts with gladness, and removes from
their hearts malice and hatred.
2.	He will cover your evil deeds, all the evil you
have committed.
3.	He will forgive you.
BLESSED ARE THOSE
WHO HUNGER
AND    THIRST
VI M
for they shall
be   satisfied

FORGIVENESS IN ISLAM
When we carefully consider the texts of the
Qur'an, we find there is a difference between
atonement and forgiveness. The commenta-
tors make the distinction that atonement for
evil deeds means a covering in this world and
that forgiveness means removal of sins on the
Day of Resurrecton.
Works and Forgiveness
The teaching of Islam tell us that forgiveness of
sins is based on good works, according to the
saying of the Qur'an, "Such as ward off with
good works the evil deed, the outcome for
those will be the (heavenly) Home. They will
enter the Gardens of Eden, along with all of
their forbears and their married partners and
their descendants who were good (rithteous)"
(Sura al-Ra(d 13:21-23).
It is said of Muhammad that he said to Mu'adh
bin Djabal, "If you have done an evil deed, then
do along with it a good deed and this will erase
it."
-39-

40	Sin and Atonement
Also Al Hasan in describing these (who did
good works) said, "They were deprived of help,
then they gave; and when unjustly wronged,
then they were gracious."
Zudjadj said, "Allah has made it clear that lineal
descent is useless if not accompanied by good
deeds."
Al Wahidi and Al Bukhari quoting Ibn (Abbas
said that, "Allah makes part of the reward of
the obedient the pleasure of having his family
with him in the Garden." This indicates that
they enter it in honour of the obedient one who
is bringing good deeds. If they enter it because
of their own good deeds, there would be in this
no honour to the obedient one, for everyone
who is good in his deeds will enter Paradise (the
Garden).
Fasting and Forgiveness
Sura al-Ahzab 33:34 says that for those who
fast, men and women, there is prepared for
them forgiveness and a great reward.
It is stated in the Qur'an that fasting for a

Forgiveness in Islam	41
period of two months obtains forgiveness for
the sin of killing. It is written, "It is not
permissible for a Muslim believer to kill a
Muslim believer, unless it be by mistake. He
who hath killed a Muslim believer by mistake
must set free a Muslim believing slave and pay
he the bloodmoney to the family of the slain,
unless they remit it as a charity. If he (the
victim) be of a people hostile unto you, and he
is a Muslim believer, then he (the slayer) has to
set free a Muslim believing slave. And if he
cometh of a people with whom you have a
covenant, then the bloodmoney must be paid
unto his family, and a Muslim believing slave
must be set free. And whoso hath not the
ability to pay, must fast two consecutive
months, and Allah will accept this repentance.
Allah is Omniscient, Wise" (Sura al-Nisa'
4:92).
It is said that thd cause for which this verse was
given is as follows: (Urwa bin Al Zubayr relates
that Hudhayfa Ibn Al Yaman was with the
prophet of Allah on the day of the battle of
Uhud where the Muslims erred and thought the

42	Sin and Atonement
father of Al Yaman was one of the unbelievers.
So they took him and struck him with their
swords, even though Hudhayfa said, "He is my
father." However they did not understand his
words until after they had killed him. Then
Hudhayfa said, "May Allah forgive you. He is
the most merciful." When the prophet of Allah
heard this, Hudhayfa went up in his estimation
and thus the verse was given.
There is another story behind the verse. Abu
Darda\ who was with a group of fighters, went
aside for a certain need. He found there a man
with some sheep and attacked him with a
sword. Then the man said, "There is no god
but Allah," but Abu Al Darda' killed him and
drove away his sheep. Afterwards he felt
disturbed and mentioned the matter to the
prophet who said, "Could you look into his
heart to know if he was a believer or not?"
Then Abu Al Darda* repented and thus the
verse was given.
It is written in the Qur'an also, that fasting for
three days will obtain forgiveness for the sin of
a false oath. As it is written, "Allah will not take

Forgiveness in Islam	43
you to ask for that which is unintentional in
your oaths, but He will take you to task for the
oaths which ye swear in ernest. The expiation
thereof is the feeding of ten of the needy
according to the average of that wherewith ye
feed your own folk, or the clothing of them, or
the liberation of a slave, and for him who has
not the ability to do so then a three days' fast
will make expiation of your oaths when ye have
sworn. Keep your oaths. Thus, Allah ex-
pounded unto you His verses in order that
you may give thanks" (Sura al-Ma'ida 5:89).
Al Fakhr Al Razi mentions that the cause for
which this verse was given was that some of the
followers of Muhammad denied to themselves
food and clothing and choose to become
monks, and took an oath concerning it.
When Allah forbade this they said, "O prophet
of Allah, what shall we do about our oath?"
Thus the verse was given.
Pilgrimage and Forgiveness
It is quoted, "Lo! (the mountains) Al Safa and
Al Marwa are among the signs of Allah. It is

44	Sin and Atonement
therefore no misdemeanour for him who is on
Pilgrimage to the House (of Allah) or visiteth it,
to go between them. And he who doeth good
of his own accord, lo! Allah is Responsive,
Omniscient" (Sura al-Baqara 2:158).
Ibn 'Abbas said, "There was on Al Safa an idol
and Al Marwa an idol. The ignorant unbelievers
used to circle these spots and touch them, but
when Islam came the Muslims hated to circle
these spots because of the presence of the two
idols. So this verse was given."
The word "no misdemeanour" mean "no
crime" and God accepts the good work of
him who voluntarily goes on pilgrimage.
Giving of Alms and Forgiveness
It has been said, "Those who offer prayer and
give alms have a reward with Allah their Lord,
and there is no fear for them, and they will not
be sad."
Commenting on this Ibn (Abbas says, "They
have no fear of that which awaits them in the
circumstance of the Day of Resurrection, and

Forgiveness in Islam	45
they will not be sad over that which they have
left behind in the world."
Al Asam explains, "There is no fear that they
will suffer on that Day, nor will they be sad
because they have not obtained as great a
happiness as some others, because there is no
rivalry in the next life."
Striving in the Way of Allah and
Forgiveness
In Sura al-Baqara 2:218 we read, "Those who
emigrate and strive in the way of Allah, these
have hope of Allah's mercy. Allah is Forgiving,
Merciful."
It is related of (Abd Allah bin Djahsh that he
questioned Muhammad, "O! prophet of Allah,
suppose there is no punishment for what we
have done, can we expect from our works
recompense and reward?" This verse was
given because (Abd Allah had emigrated and
had striven in the way of Allah.

46	Sin and Atonement
The Reading of the Qur'an and
Forgiveness
In Sura al-A(raf 7:204 it says, "When the
Qur'an is read, listen to it, that ye may obtain
mercy."
The commentators say that Allah asserted
before this verse that the Qur'an is mercy for
the world.
In the Hadith it says that Abu Dhar Al Ghifari
said to Muhammad, "O Prophet of Allah, I am
afraid to learn the Qur'an and not practice its
teachings." Muhammad replied, "Be not
afraid, O Abu Dhar. Allah does not afflict the
heart in which dwells the Qur'an."
About Anas Ibn Malik it is said, "The prophet
spoke to me and said, 'Who hears the Qur'an,
the afflictions of the world do not come near
him, and he who reads it will be kept from the
afflictions of the life to come."
To quote Ibn Mas'ud, the prophet said, "He
who reads the Qur'an, learns it by heart and
keeps it, Allah will bring him into Paradise (the
Garden), and he will be given permission to

Forgiveness in Islam	47
intercede for ten of his own people who were
destined for Hell."
The Testimony of the Creed and
Forgiveness
Abu Huraira said that Abu Dhar Al Ghifari
asked Muhammad, "0 prophet of Allah, how
is a Muslim saved?" Muhammad replied, "He
is saved by saying, "I testify that there is no god
but Allah, and I testify that Muhammad is the
prophet of Allah.'"
The Will of Allah and Forgiveness
It is said in Sura Al Imran 3:129, "Unto Allah
belongesth the heavens and the earth. He
forgiveth whom He will and punishes whom
He will."
Fakhr Al Razi said in explanation of this verse,
"Our colleagues allege in support of this verse
that seeing as Allah is above all, He has the
right to bring into Paradise through His divine
judgment all unbelievers and rebels, and He has
the right by His divine judgment to send all the

48	Sin and Atonement
upright to Hell. There is no protest against Him
in the doing of this."
Al Razi does not object to this idea; rather he
supports it when he says, "The verse clearly
indicates this meaning and intellectual proof
supports it also, because the deeds of man
depend on the will, and that will is Allah's
creation. If Allah created that kind of will, man
obeys, and if He created another kind of will,
he disobeys. Man's obedience and his disobe-
dience are alike from Allah. As for the acts of
Allah there is nothing obligatory for him.
Obedience does not necessarily bring reward,
nor disobedience of necessity deverse punish-
ment. Everything is from Allah, and is accord-
ing to His divine will and compulsion and
power."
Such an idea is opposed to that of the Bible,
which insists on sacrifice as an atonement for
sin. This obligation was made known from the
beginning for we see the blood of sacrifice
running like a crimson thread through the
Bible.   In the  book of  Hebrews we  read,

Forgiveness in Islam	49
"Without the shedding of blood there is no
forgiveness of sins" (Hebrew 9:22).
In fact, God being perfect, it would not be in
accordance with His will to forgive man his sin
on account of His Truth and Justice which
says, "The soul which sins shall die" (Ezekiel
18:4,20). If He is to forgive the sinner there
must be a reason for forgiveness, a reason
which satisfies Justice, and this satisfaction in
the Old Testament was from the offering of
animal sacrifices, goats, calves and sheep. God
accepted these because they symbolized the
sacrifice of Christ, which was offered in the
New Testament of Grace, satisfying divine
justice forever, and making perfect all the
believers. That which is written in Psalm
85:10 was fulfilled: "Truth and mercy have
met together; righteousness and peace have
kissed each other."
Sins which Cannot be Forgiven in Islam
(1) The Attributing of Partners to Allah
According to the Qur'an "Allah pardoneth not

50	Sin and Atonement
that partners should be ascribed unto Him. He
Pardoneth all except that." (Sura al-Nisa}
4:116) Commentators say that the polytheist
is excluded completely from the mercy of
Allah, as polytheism is a treat error. Some
say this verse was given because of those who
used to worship angels and said that they were
the daughters of God. Razi says those who do
not believe in the future life name the angels as
feminine. Other commentators say that the
verse was given because of those who used to
worship idols, and that there was a demon in
each idol which spoke to them.
(2) The Killing of a Believer
As the Qur'an says, "Whoso slayeth a believer
of set purpose, his reward is hell forever. Allah
is wroth with him and hath cursed him and
prepared for him an awful doom." (Sura al-
Nisa) 4:93) Abu Hunayfa said, "There is no
atonement for a deliberate killing." Ibn (Abbas
said, "Repentance on the part of one who
deliberately kills is not accepted."

Forgiveness in Islam	51
(3) Apostacy
As it is said, "Lo! those who disbelieve after
their profession of belief, and afterward grow in
infidelity, their repentance will never be ac-
cepted. And such are those who are astray"
(Sura Al Imran 3:90).
The commentators say that the apostate
multiplies his disbelief. In other words, the
apostate, remaining and persisting in it, in-
creases his unbelief. It may be that he adds
further infidelity to disbelief.
Al Kaffal and Ibn Al Anbari say, "Whoever
forsakes his faith again, after repenting, his
original repentance is not accepted. It is as if it
had never been."

ATONEMENT IN CHRISTIANITY
Atonement is a word which means a covering
or hiding. In Christianity it denotes the work of
Christ, who by His perfect obedience, provided
salvation for men from the curse of the law and
reconciliation to God by the blood of His Cross.
Concerning this the apostle Peter says in I
Peter 3:18, "For Christ died for sins once for
all, the righteous for the unrighteous, that He
might bring us to God." The value of Christ's
atonement is based on His being the eternal
Son of God.
Let us look at the atonement of Christ from
various angles: first, in its relationship to God in
view of His love, justice and holiness; then its
relationship to man, its work in him and for
him. It is said that Christian atonement is an
expiation for the sin of man and is a clear
declaration of the effectiveness of the sacrifice
of Christ to save the sinner from the curse of
the Law and to remove condemnation from
him. It is also said that the atonement of Chist
was a satisfaction to God and a fulfilment of his
- 52-

Atonement in Christianity	53
justice; that is, a means of satisfying and
propitiating Him. This is an expression of the
effectiveness of the sacrifice of Christ as
removing the wrath of God and of His pleasure
in the acceptance of the sinner unto reconcilia-
tion.
It is also said that atonement is a covering for
the sinner by the blood of Christ. Punishment is
no longer demanded of him. This has been
removed and placed upon Christ who was
sacrificed for him. This aspect is pointed out by
the apostle John who said, "In this is love, not
that we loved God, but that He loved us and
sent His Son to be the expiation for our sins" (I
John 4:19).
It is said also that atonement opened the door
for reconciliation between man and God with-
out doing injustice to the holy law of God. This
is what Paul said in II Corinthians 5:19, "God
was in Christ reconciling the world to Himself,
not counting their trespasses against them and
entusting to us the message of reconciliation."
Man has philosophized greatly about the nature
of God and His relation to His sinning creatures

54	Sin and Atonement
but has never reached a satisfactory conclu-
sion. Where philosophies of the world failed,
the Bible makes it clear. It says that God is just
and His justice demands the punishment of the
sinner, so there can be not reconciliation
without atonement. The practice of sacrifices
to cover sin began with this fact. It began in the
Garden when God made coverings of skin for
Adam and Eve for it was necessary to slay
animals to obtain these skins.
We know from the Bible that the sacrifice of
Abel which God accepted was a shadow of the
coming atonement. But it (sacrifice) was by
revelation and inspiration (Genesis 4:4).
In the same way the ram which was provided
by God for Abraham to redeem his son Isaac,
was also a type of the atonement through the
sacrifice of Christ which God planned from the
beginning (Genesis 22:1-14).
The passover lamb also, which God ordered
the people to offer in Egypt (Exodus 12:1-42),
was again an outstanding type of the New
Testament passover Lamb of God, spoken of
by Paul in I Corinthians 5:7,8: "For Christ, our

Atonement in Christianity	55
paschal lamb, has been sacrificed. Let us
therefore celebrate the festival, not with the
old leaven, the leaven of malice and evil, but
with the unleavened bread of sincerity and
truth."
In the New Testament, 'atonement' is repre-
sented as the 'redemption', which Christ
accomplished on the Cross in order to fulfil
the demands of the law of God in the place of
sinful man and for his salvation. There was in
His sufferings and substitutionary death an
atonement to completely fulfil the punishment
due to man for his sin. It fulfilled the demands
of divine justice, and justifies the sinner who
believes and repents.
In the language of the Bible the redemption of
Christ is expressed in the word 'grace,' because
the Heavenly Father was not obligated to offer
a sacrifice for sinful man. Neither was the Son
obligated to take human form in the capacity of
a Redeemer. God, who is rich in mercy
because of His great love, put an end to the
punishment of the Law, accepting the vicarious

56	Sin and Atonement
sufferings voluntarily endured by the incarnate
Word of God instead of sinful man.
The Redeemer made this truth clear when He
said in John 10:15, "I lay down my life for the
sheep." When we compare this statement with
John 15:13, "Greater love has no man than
this, that a man lay down his life for his
friends," we can grasp the purpose for which
God was ready to empty Himself and become
flesh and suffer, carrying our sins in His body
on the cross.
The apostle Paul has made clear the need for
this vicarious suffering in his letter to the
Romans, "For God has done what the law,
weakened by flesh, could not do: sending His
own Son in the likeness of sinful flesh, and for
sin, He condemned sin in the flesh, in order
that the just requirement of the law might be
fulfilled in us, who walk not according to the
flesh but according to the Spirit" (Romans
8:3,4). That is to say that eternal death, the
wages of our sin, was taken by Christ upon
Himself, thus fulfilling the prophecy of Isaiah
53:5, "Upon Him was the chastisement that

Atonement in Christianity	57
made us whole; and with His stripes we are
healed."
Redemption gives assurance of forgiveness and
continuing blessings of salvation for God's
believing people, and that for two reasons:
First of all, God promised redemption to
believers, in view of the obedience and suffer-
ings of Christ. We read the words of the apostle
Paul in Romans 5:18,19, "Then as one man's
trespass led to condemnation for all men, so
one man's act of righteousness leads to
acquittal and life for all men. For as by man's
disobedience (Adam) many were made sinners,
so by one man's obedience (Christ) many will
be made righteous."
Secondly, redemption has satisfied the require-
ments of God's justice because it is based on
the eternal covenant between the Father and
the Son. To remove any possible doubt man
may have concerning the fact Divine revelation
has recorded that, "When Christ came into the
world, He said, 'Sacrifice and offerings thou
hast not desired, but a body hast thou prepared
for me; in burnt offerings and sin offerings thou

58	Sin and Atonement
hast taken no pleasure.' Then I said, 'Lo, I have
come to do thy will, O God.' " (Psalm 40:7 and
Hebrews 10:5-7) So Jesus became man, to be
a substitute for the sinner, and to take the
punishment of condemnation. He fulfilled the
demand of a broken covenant.
The apostle Paul expounded this subject
saying: "But God shows His love for us in that
while we were yet sinners, Christ died for us.
Since, therefore, we are now justified by His
blood, much more shall we be saved by Him
from the wrath of God" (Romans 5:8-9).
Reasons for Redemption
1. The need of Salvation
Redemption is not merely a collective need, but
a personal necessity for every individual. Every
man is doomed and perishing. Christ once
asked the question, "What shall a man give in
return for his life?" (Matthew 16:26) Man has
nothing with which to redeem his soul, neither
is he able to redeem his brother. God spoke

Atonement in Christianity	59
through the words of David in Psalm 49:7,
"Truly no man can ransom himself, or give to
God the price of his life."
As for repentance, in man's heart there is a
natural intuitive awareness that it cannot
remove past sins. There must be some other
means of obtaining forgiveness, and this is by
way of redemption. Otherwise how can we
explain the existence of sacrifice from time
immemorial, and it being found in most
religions of the world? Is it not that they agree
with the need the sinner feels in his heart for
redemption? It is a fact that our moral nature
leads us to respect the demands of holiness,
even if our behaviour contradicts it. Everyone
of us realizes that his conscience is disturbed
about deliverance from the outcome of his
formers sin. Deliverance is only by justification
through redemption.
2. Man's Depravity - God's Holiness
God is holy and man is a sinner. Man's sin is in
opposition to divine holiness. Therefore, it is
under condemnation. If it were possible to

60	Sin and Atonement
become righteous through repenting, still
man's righteousness would not move past sins.
But if God forgave him without redemption,
the sinner would have no respect for God's
law, nor His holiness. Therefore, redemption
was ordained to remove the condemnation of
sin and reveal the absolute perfection of God's
character.
3.	Redemption is consistent with Man's
Moral Need
Man has a moral nature. His conscience
teaches him the excellence of justice and
holiness. If he is under conviction of sin and
knows nothing of atonement, his conscience is
disturbed. However, forgiveness by means of
redemption satisfies man's conscience and
fulfills his moral needs.
4.	Redemption meets the Requirements
of the Law
The Law demands the punishment of sinners.
A Law which is without punishment is not
practicable. It is self-evident that an honorable

Atonement in Christianity	61
law demands punishment and that forgiveness
without redemption means the collapse and
failure of the Law. This is opposed to the word
of Christ in Matthew 5:18, "For truly, I say to
you, till heaven and earth pass away, not an
iota, not a dot, will pass from the law until all is
accomplished." This must be remembered,
that any forgiveness without redemption is
tantamount to saying that sin need not be
punished. This is an insult to the justice and
holiness of God.
5.	Redemption is Specified in the Word of
God
If there had been no need for redemption, God
would not have included it in His Holy Word. In
John 3:14 Christ states, "As Moses lifted up
the serpent in the wilderness, so must the Son
of Man be lifted up, that whoever believes in
Him may have eternal life."
6.	The Requirement of the Moral Order
God, being a moral judge, must comply vwith
the order of His own judgement. Disobedience

62	Sin and Atonement
and confusion cannot be approved in a moral
universe over which He rules. He cannot make
light of the breaking of His commandments,
but must call transgressors to account, and
sentence them to punishment. In fact, in the
divine provision of redemption God reveals His
hatred of sin and His wrath upon evil. In order
to honour His law He has opened the door of
reconciliation to sinners.
7. The Fact that Atonement Exists in
many Religions
This shows that the conscience of man calls for
redemption and is not satisfied with mere
repentance for sin. Man seeks atonement,
which is by the shedding of sacrificial blood
for the sinner.
All these reasons prove the necessity for
redemption.
Good Works and Forgiveness
1. Good works are a moral obligation and must
be done, but they donot compensate for sins
committed. In other words, they can never be a

Atonement in Christianity	63
means of forgiveness for past sins. Christ
indicated this truth by his words, "When you
have done all that is commanded you, say, 'We
are unworthy servants; we have only done
what was our duty.'" (Luke 17:10) And the
apostle Paul says in Ephesians 2:9, "For by
grace are ye saved through faith; and this is not
your own doing, it is the gift of God - not
because of works, lest any man should boast."
2.	As for our possessions, and the health we
enjoy, they are from God, and we are merely
entrusted with them. When we give generously
or offer service, we have not sacrificed any-
thing of our own, or done anything worthy of
reward.
David spoke about this in I Chronicles 29:14,
after he had offered large sums of money for
the building of the Temple. He said, "Who am
I, and what is my people, that we should be
able thus to offer willingly? For all things come
from thee, and of thy own have we given
thee."
3.	The good works which we do are not able to
wipe  out the  insult and  affront we  have

64	Sin and Atonement
committed against God. His holiness and
righteousness and truth are unlimited, thus
good works cannot obtain forgiveness for us.
4. To be in the presence of God demands
holiness from us. Without holiness none can
ever see God. Good works alone cannot make
us holy. Holiness is given to the believer who is
born of the Spirit of God. Christ said, "Unless
one is born of water and the Spirit, he cannot
enter the kingdom of God. That which is born
of the flesh is flesh, and that which is born of
the Spirit is spirit." (John 3:5,6)
Prayer and Forgiveness
It goes without saying that prayer is a link with
God by conversation with Him and meditation
upon His Person.
The sinner is separated from God and his
prayer is not acceptable. Therefore, he will not
receive an answer. God has said so through the
prophet Isaiah. "Your iniquities have made a
separation between you and your God, and
your sins have did His face from you so that He
does not hear. For your hands are defiled with

Atonement in Christianity	65
blood and your fingers with iniquity; your lips
have spoken lies, your tongue mutters wicked-
ness." (Isaiah 59:2,3) David also experienced
this truth, and said by the Spirit of prophecy,
"If I had cherished iniquity in my heart, the
Lord would not have listened." (Psalm 66:18)
Fasting and Forgiveness
Fasting like prayer is a facet of worship. It es an
aspect of humility and brokeness before God,
but it cannot bring man back to the state of
righteousness which he had before he fell. Like
prayer, fasting has no power to compensate
for the offence of sin to a holy God. So it
cannot be a means of forgiveness. God has said
in the words of Zechariah the prophet, "When
you fasted and mourned... was it for me that
you fasted? And when you eat and when you
drink, do you not eat for youselves and drink
for yourselves?" (Zechariah 7:5-6)

A Summary
1.	Man's salvation is based on redemption.
This is no mere philosophic theory but an
actual fact necessary to the removal of the
burden of sin from fallen man.
2.	We all agree that Adam fell and that his fall
involved all mankind for Adam was man's
representative in the divine test. For this reason
God in love planned the removal of the penalty
of sin from man, whom he had created in His
likeness, by providing a substitute for him.
This substitute must be able to express the
power and love of God in order that man might
be saved. Such an expression of His love must
come from God himself. So God in His love for
mankind willed that Christ should participate in
a flesh and blood relationship with man, and be
a perfect substitute for man or, as the apostle
said, a second Adam. Thus the first Adam
represented man in the fall, and the second
Adam was man's substitute in atonement and
redemption.
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Summary	67
3. It was necessary for this representative to
pay the full price to remove sin from the world.
Christ paid it by His dying on the Cross where
He carried our sins in His body. What
convinces us of the need of the redemption
by the cross, is the offering of blood sacrifices
of old, which pointed as a type to Jesus the
Lamb of God.
One of the special characteristics of the
sacrifice of Christ is that it not only removes
sin from man, but heals him of a moral disease.
The life of each one who receives Christ the
Crucified is renewed. There is born within him
a hatred of sin. The Cross especially has
opened the eyes of his mind to see the awful
work of sin and its terrible punishment.
At this point comes the word of the apostle
John saying, "If we walk in the light, as He is in
the light, we have fellowship with one another,
and the blood of Jesus His Son cleanses us
from all sin" (I John 1:7).

Quiz
Dear Friend, after reading this booklet please
answer the following questions carefully. If 15
of your answers are right we will send you
another booklet.
1.	How many names are there for sin in the
Quran?
2.	Were Adam and Eve considered sinners in
the Qur'an?
3.	Give some Qur'anic references to the sin of
our first parents.
4.	Explain the Qur'anic verse,  "Adam dis-
obeyed his Lord, so he went astray."
5.	What is the definition of sin in Christianity?
6.	How did sin enter the world?
7.	Sin is inherited. Is this true? Prove it.
8.	What is the influence of sin in man?
9.	What is the wage of sin?
10.	How  many  Qur'anic  verses  point to
atonement?
- 68 -

Quiz	69
11.	According to Islam, what is the meaning of
atonement?
12.	How did the atonement of sins in Islam
come into being?
13.	What is the difference between atonement
and forgiveness in Islam?
14.	What are the ways of obtaining forgive-
ness? How many are there in Islam?

15.	What is the meaning of atonement in
Christianity?
16.	How was atonement accomplished in the
New Testament?
17.	Is there a need for redemption? Give
evidence.
18.	Why does man need salvation?
19.	Prove man's need for salvation according
to: reason, the law and morality.
20.	Try to summarize  the  subject of this
booklet by giving a single verse from the Bible.
Please don't forget to write your full name and
address at the end of your test.
The Good Way«P.O. Box 66-CH-8486 Rikon• Switzerland