Original Sin

A comparison study in Christianity and Islam

This essay is based on the first General Essay Question:

Compare the way in which a single concept (Original Sin) is interpreted in any two monotheist religions (Christianity and Islam).
I will examine what happened in the Garden of Eden and what implications this story has for the theology of these two monotheist religions. I will first look at Original Sin from a Christian perspective and then from an Islamic perspective. I will examine the common grounds the two share, should there be any, as well as examining the differences.

The story of Original Sin in Christianity plays out in Genesis chapter 1 3 of the Bible, and appears in three stages: first as the creation of the world and humankind (Gen. 1:1 2:4); the entrance to the Garden of Eden and the warning of the forbidden fruit (Gen. 2:4 25). In Gen. 3 it ends with the story of the Fall1 and the expulsion of Adam and Eve from the Garden.2 Below is a brief examination of the Orthodox and Gnostic view on Original Sin. Early Orthodox interpretations of Genesis 1 3 refer to letters of Paul to the Pastoral Epistles; I Timothy.3 I Timothy 2:11 15 provided the interpretation of Paul and became influential in centuries to come. Paul stated; For Adam was formed first, then Eve; and Adam was not deceived, but the woman was deceived and became a transgressor. Yet she will be saved through childbearing....4

Fall being the punishment of Adam and Eve for eating from the tree. They are sent down from the Garden of Eden in Heaven, to live on Earth instead. 2 Heribert Busse, Islam, Judaism, and Christianity: Theological and Historical Affiliations, trans. Allison Brown. (Princeton: Markus Wiener Publishers, 1998), 65.
3

Kristen E. Kvam, Linda S. Schearing and Valarie H. Ziegler, ed., Eve & Adam: Jewish, Christian, and Muslim readings on Genesis and gender. (Indiana: Indiana University Press, 1999), 108.
4

Ibid., 110.

This idea that Eve was solely responsible for the sin of eating from the tree and this sin was inherited by all children of Adam and Eve, meant that redemption could only be achieved through the crucifixion of Jesus.5

Gnostics were more interested in the symbolic meanings and saw Original Sin as a story of interaction within the individual between the human psyche (normal/ordinary consciousness) and the spirit (higher/spiritual consciousness). In some Gnostic texts Adam is seen as the higher self, whereas in others Eve is portrayed as the higher self who awakens Adam and urges him towards the potential of the spiritual enlightenment within him. However Gnostic interpretations also agree with the Orthodox interpretation of redemption through Christ.6

An alternative theory, with a more positive interpretation of Original Sin, comes from St. Irenaeus.7 Irenaeus states that the human being was purposely created as an imperfect, immature creature who had to undergo moral development and growth to finally be brought to the perfection that God had intended for him. Instead of the Augustinian view of lifes trials as a divine punishment for Adams sin, Irenaeus sees this world as part of Gods plan to be mingled with good and evil, to develop towards perfection and thus represent the fulfilment of Gods intended purpose for mankind.8

Another alternative theory is derived from Genesis 3 where The Fall of Man is actually seen as The Rise of Homo Sapiens. It is argued that the serpent invites Eve to eat from the forbidden fruit in order to become like God, knowing good and evil (Gen. 3:5). According to Genesis 3: 6 7 and 3:22 both Eve and God state that the serpent was not lying and that Eve and Adam indeed were able to know the difference between good and evil after eating from the fruit. Hence the story shows that the difference between humans and animals is the ability of the former to differentiate between good and evil, and thus being able to choose freely how to live.9

5 6

Busse, Islam, Judaism, and Christianity, 52. Kvam, Schearing and Ziegler, Eve & Adam, 110 - 112. 7 John Hick, Evil and the God of Love (New York: Harper & Row, 1966), quoted in L. Swidler, "The Garden of Eden story -- source of often mis-read wisdom: a Jewish-Christian dialogue". Journal of Ecumenical Studies 46, no. 2 (2011): 144. http://go.galegroup.com/.
8

Ibid., 145. L. Swidler, L. "The Garden of Eden story -- source of often mis-read wisdom: a Jewish-Christian dialogue," Journal of Ecumenical Studies 46, no. 2 (2011): 146. http://go.galegroup.com/.
9

The main source in Islamic theology regarding the story of Original Sin, comes from the Quran and is discussed intermittently in chapters; 2, 6, 7, 20 and 95.10 Below I will offer the views of several respected Muslim scholars belonging to the two main schools of thought in Islam; Shia and Sunni. First the Shiite scholar; Muhammad AtTabatabai from his comprehensive and in-depth interpretation of the Quran: Al-Mizan, and thereafter the views of three Sunni scholars: Ibn Kathir, Al Tabari and Al-Kisai.

Unlike Christianity where the Fall is seen as a punishment for eating from the tree, At-Tabatabai begins his interpretation by stating that Adam and Eve were always created to be placed as vicegerents on earth. He uses verses 2:30 33 from the Quran to illustrate that when God told the Angels about his plan (before He created Adam): Verily I am going to make in the earth a vicegerent they objected, but He told them: Surely I know what you do not know. These verses show that Gods reason for creating human beings was to place them as inhabitants on earth.11

Another difference with Christianity is that eating from the tree is actually seen by At-Tabatabai as a sign that Adam was ready to become a vicegerent on earth. When Adam and Eve ate from the tree and their nakedness became exposed to them, they were ready to live an earthly life, since besides their spiritual qualities, they had now also become aware of their animal instincts and desires built within them (as well as feelings of shame and disgrace). The original plan of God was to send Adam and Eve to the earth through the Garden. Hence it is important to note that according to Tabatabai it is not the actual action of eating from the tree that sent them down to earth, but their awareness of their nakedness meant they were ready to live on earth.12

10

Busse, Islam, Judaism, and Christianity, 66. Muhammad Husayn At-Tabatabai, Al-Mizan, trans. Saeed Akhtar Rizvi. (Tehran: World Organization for Islamic Services, 1983), 178 179.
11
12

Ibid., 180 181.

A crucial difference between Islam and Christianity is that God does forgive Adam and Eve and hence there is no concept of hereditary sin. The repenting of Adam and Gods grant of forgiveness comes once Adam and Eve arrive on earth.13 This is manifested in an interesting sequence of Quranic verses: ...get down, some of you being the enemies of others: and there is for you in the earth an abode and a provision for a time (2:36). Get down you therefrom all together; and if there comes to you a guidance from Me... (2:38) The path to repentance and the words to seek forgiveness were actually given by God to Adam in the Quranic verse 2:37; Then Adam received (some) words from his Lord, so He turned to him mercifully; surely He is Oft-returning (to mercy), the Merciful. Verse 2:37 shows that God indeed did forgive them and thus there is no sin to inherit. Additionally verse 6:164 of the Quran supports the notion that there is no concept of hereditary sin, since you are only responsible for your own sins; ...no bearer of burden shall bear the burden of another...

The interesting sequence of the Quranic verses 2:36 38 seems to implicate that the real effect of the forgiveness was obtaining a guidance from Me. God had planned for human beings to live and die on earth but through the repentance of Adam, the first laws and rules were given to Adam: Get down you therefrom all together; and if there comes to you a guidance from Me, then whoever follows My guidance, no fear shall come upon them, nor shall they grieve, And (as to) those who disbelieve in, and belie, Our signs, they are the inmates of the fire, in it they shall abide. (2: 38 39)14

From the Sunni perspective there are many similarities but also a few differences compared to Tabatabais points. I will examine the views of three Sunni scholars: Ibn Kathir, Al-Tabari and Al-Kisai. Ibn Kathir was a famous Shafii jurist, traditionalist, and historian. He agrees with a lot of points made by Tabatabai; he also states that the Fall was

13

At-Tabatabai, Al-Mizan, 191 192. Ibid., 194.

14

a dignified descent and part of Gods plan.15 The only differences were the details in how Adam and Eve were tempted. According to Ibn Kathir Adam and Eve were preoccupied with thoughts of eating from the tree for years before Adam forgot about his covenant with God and decided to eat from the tree and offered the fruit to Eve as well.16 Interestingly Ibn Kathir points directly at Adam as being the first person to eat from the tree while the Quran and Tabatabai blame both of them equally.

Al-Tabari is an authoritative historian and Quran commentator. He is known for using multiple traditions/hadiths (sayings by the Prophet or his companions) when interpreting verses in the Quran. The hadiths he uses to interpret the passage in the Quran relating to Adam and Eve, put the blame on Eve as being the first one to be tempted.17 However Al-Tabari concedes that the best traditions to follow are those that agree with the Quran.

The last Sunni scholar is Al-Kisai who was known as a great storyteller.18 His collection of prophetic stories contains a lengthy description of Adam and Eve. His version of the events in the Garden is furthest away from Tabatabai and the previous two Sunni scholars. There are similarities to the Biblical version of Original Sin, such as: Eve was created from Adams rib, Satan was disguised as a serpent, Eve was tempted by Satan first and she tempted Adam. Also God punishes Eve and all women thereafter with menstruation and pain during childbirth among other punishments.19

When comparing the two religions, one factor which seems to be defining the issue is the Crucifixion of Christ. In Christianity the doctrine of redemption through Christ goes hand in hand with Original Sin. According to Christian teachings redemption for the individual is only achieved after belief in the death of Jesus on the cross. Whereas Islam does not have the concept of Original Sin because God forgave Adam, so the Crucifixtion of Jesus and redemption are not pivotal. 20

15

Al-Imam Ibn Kathir. Stories of the Prophets. Trans. Muhammad Mustapha Gemeah. (Riyadh: Darussalam, 2003), 14.

16

17

Ibid., 12. Kvam, Schearing and Ziegler, Eve & Adam, 187 - 189.

18 19

Ibid., 190. Ibid., 191 195. 20 Busse, Islam, Judaism, and Christianity, 52.

Through the readings I have come to the conclusion that there are some notable differences in the story of Original Sin between Christianity and Islam. Most prominently is the blame on Eve in Christianity, the forgiveness of Adam and Eve in Islam and the need for redemption through the sacrifice of Christ in Christianity, which does not exist in Islam. Original Sin is a multi-layered and fascinating story, which teaches us so many morals and still has implications today on how we view ourselves as humans, as women, as sinners or as Gods vicegerents on earth. It is clear, however, that both religions aim to expose and emphasise the Mercy of God. Christianity through its cleansing of sins via Crucifixtion, while Islam through Adams repentance and Gods forgiveness. It is the opinion of weather the decendance as inhabitants on Earth is seen as punishment, or divine planning; that remains the difference.

Bibliography
At-Tabatabai, Muhammad Husayn. Al-Mizan. Translated by Saeed Akhtar Rizvi. Tehran: World Organization for Islamic Services, 1983. Busse, Heribert. Islam, Judaism, and Christianity: Theological and Historical Affiliations. Translated by Allison Brown. Princeton: Markus Wiener Publishers, 1998. Hick, John. Evil and the God of Love (New York: Harper & Row, 1966), quoted in L. Swidler, "The Garden of Eden story -- source of often mis-read wisdom: a Jewish-Christian dialogue". Journal of Ecumenical Studies 46, no. 2 (2011): 144. http://go.galegroup.com/. Ibn Kathir, Al-Imam. Stories of the Prophets. Translated by Muhammad Mustapha Gemeah. Riyadh: Darussalam, 2003. Kvam, Kristen E., Linda S. Schearing and Valarie H. Ziegler, ed. Eve & Adam: Jewish, Christian, and Muslim readings on Genesis and gender. Indiana: Indiana University Press, 1999. Swidler, L. "The Garden of Eden story -- source of often mis-read wisdom: a Jewish-Christian dialogue". Journal of Ecumenical Studies 46, no. 2 (2011): 144. http://go.galegroup.com/.