Who is the only sinless man ever to have lived?
A Pastor to whom I love to listen once quipped a story about salvation and sinlessness that exposes the absurdity of the idea of our ability to go through life without sinning. He said that if you could make it through your entire life without ever having sinned, you could, upon your death, arrive in Heaven and pronounce proudly, “Move over…now there are two of us!” I’m not going to bet on that happening…
So Who is the only sinless man ever to have lived? You know Him – His Name is Jesus (of the Bible). But did you know that Islam also attributes sinlessness to all the other prophets (including, of course, the lying, stealing, pedophile Mohammad). Sometimes, just looking at the silly writings that make up the foundation of Islam can lead one to understanding the falsehood contained within. Let’s do some of that now. The following information was gathered from numerous Islamic sources and presented in a format similar to that originally offered to retain integrity of the information. References are given throughout, so please do your own research, using this only as a kick-start! If you don’t recognize the references, copy/paste them into a search engine to discover their relevance to the false
religion political system of Islam.
Question: Do prophets not commit sins? That is, are they sinless?
Answer: Being innocent, impeccable, and sinless is peculiar to prophets. (Maraj-ul-bahran)
Every prophet is immune from all kinds of sins, be they grave or venial. (Riyâd-un-nâsihîn)
Prophets are immune from, free of committing sins. They cannot commit sins. (Maktûbât-i Rabbânî, Vol. II, Letter 44)
Imâm-i Ghazâlî writes in his work Rawdâ-tut-tâlibîn: It is established by consensus (ijmâ’) that the Messenger of Allah is free of committing grave sins, venial sins, and makrûhs. It is also established by consensus that he is free of forgetfulness, negligence, and making a mistake and erring in the messages he conveys.
Who is considered the “messenger of the god of Islam”? Mohammad. In Talking Point #48 I discuss how one converts to Islam merely be repeating a phrase three times (again, a
religion political system of works and repetition and not one based on faith), a part of which declares that Mohammad is this messenger. Continuing…
That it is allowable and possible for him to err in the messages he communicates is conditional upon his realizing it immediately and thus not keeping the error going. This, in turn, is committed in order for wisdom behind what he does to come out into the open and in order to make known the benefit derived from forgetting. The reason for Allah’s Messenger’s committing an error in this regard is to teach knowledge and explain the religion. As a matter of fact, he relates in a hadîth-i sharîf, “I do not forget or err in any matter. If such a thing issues from me, it is simply because I can explain what I want to communicate.”
In the Bible, in the Book of James, we find that the act of committing even the smallest of sins constitutes commission of ALL sins, or, in other words, transgressing of all of the law:
“For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.”
So think about that when considering the committing of sin, regardless of how small you may perceive it.
This state is not a defect on the part of him. Rather, it is meant to broaden tablîgh (communication) and to complete the blessing. All Muslim Sufis and scholars with spiritual knowledge state that it is impossible for him to err, to forget, and to display negligence or laxity except with a view to communicating something, elaborating the rulings in his actions, declaring the religious commandments, and telling the messages of Revelation coming to his heart.
Hadrat Qâdi ‘Iyâd writes in his book entitled Shifâ-i sharîf:
“Those who considered small sins allowable for prophets based their argument on the outward meanings of many âyât and ahâdîth. This act of theirs gave way to regarding grave sins as permissible, disintegrating the consensus (ijmâ’), and uttering such things not befitting a Muslim to utter.
As it is understood from all these citations, prophets do not commit grave or venial sins. They can commit a dhalla. But a dhalla is not a sin. It is not to do what is the best and the most preferable but to opt for what is meritorious. (Riyâd-un-nâsihîn)
A verse of Fath Sûra, addressing the Prophet ‘alaihis-salâm, declares, “Allah forgave your past and future sins. He completed His blessing on you and guided you to the right path.” With this verse Allahu ta’âlâ holds His Honorable Messenger far from any imperfection and proclaims his being sinless. (Shifâ-i sharîf)
Some Islamic scholars explained this verse as follows:
(Allahu ta’âlâ protected you from committing sins in the past and in the future.)
Now, as you read what follows, keep in mind that Ibrahim and Ismail are the Arabic transliterations of Abraham and Ishmael. Also keep in mind something very important – both lived HUNDREDS of years before the existence of Islam. This is a form of taqiyya, the deliberate act of lying to promote the cause of Islam. Abraham served the God of the Bible and that God only! So did his son, Isaac. Of course, Islamists don’t recognize Isaac but they swear by Ishmael (to the point even of saying that it was him who was offered in Genesis 22 and not Isaac). Paul disagrees and tells us directly that it was Isaac who was offered and through whom the promise comes, not Ishmael.
“By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son, Of whom it was said, That in Isaac shall thy seed be called: ”
The other problem with what follows is that NOWHERE is Ishmael called a prophet in the Bible, yet Abraham was truly a prophet of God. Know your Bible!
“And Abraham said of Sarah his wife, She is my sister: and Abimelech king of Gerar sent, and took Sarah. But God came to Abimelech in a dream by night, and said to him, Behold, thou art but a dead man, for the woman which thou hast taken; for she is a man’s wife. But Abimelech had not come near her: and he said, Lord, wilt thou slay also a righteous nation? Said he not unto me, She is my sister? and she, even she herself said, He is my brother: in the integrity of my heart and innocency of my hands have I done this. And God said unto him in a dream, Yea, I know that thou didst this in the integrity of thy heart; for I also withheld thee from sinning against me: therefore suffered I thee not to touch her. Now therefore restore the man his wife; for he is a prophet, and he shall pray for thee, and thou shalt live: and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.”
Let’s continue with more…
Question: The 128th verse of Baqara Sûra says that the Prophet Ibrâhîm and the Prophet Ismâil prayed as, “O Rabb! Accept our repentance.” The 121st verse of Tâhâ Sûra says, “Âdam disobeyed his Rabb.” Also, the 15th verse of Qasas Sûra says that Hadrat Mûsâ killed one of two people who were fighting, and the 16th verse of the same sûra states that Hadrat Mûsa said, “O my Rabb! I have wronged myself; forgive me.” Again, the 74th verse of Kahf Sûra says that Hadrat Mûsâ’s friend killed an innocent child. Do these cases not bear witness to prophets’ committing sins?
Islam cannot be learned from Qur’ân translations. On the contrary, one may develop such wrong thoughts. Islam can be learned only from correctly written ‘ilm-i hâl books.
Allahu ta’âlâ protected prophets from committing sins both before and after they were informed of their prophethood. (Nuhbat-ul-laâli)
Prophets had been protected from committing sins before they were informed of their prophethood as well. (Al-Millat-ul mashhûra by Qâdi ‘Iyâd)
The purport of the verse related to Ibrâhîm and Ismâil ‘alaihimus-salâm is as follows:
([Ibrâhîm and Ismâil said] O our Rabb! Make us fixed in being Muslims, and raise from our descendants a Muslim community. Teach us our manâsik [rites of hajj]. Accept our repentance, for the One who accepts repentance and who is merciful is only You.) [Sûrat-ul-Baqara, 128]
Prophets are protected from commission of sins. After Hadrat Ibrâhîm and Hadrat Ismâil had built the Ka’ba, they prayed as such in order to teach that the prayers and repentance made at these places would be accepted much more. It means, “Render our immunity [our not committing sins] continuous” (Qurtubî).
Hadrat Imâm-i Rabbânî declares:
We should not think that the sins of the beloved are like the sins of enemies. “What the good look on as doing good is sinning to the beloved” has been said. Their sins and faults, if they have, are unlike others’ sins. They are similar to erring or forgetting. They have not been committed on purpose, by intent. The 115th verse of Tâhâ Sûra, which purports, “Âdam forgot. He did not commit intentionally, deliberately,” indicates this fact.
If you didn’t believe me before about Abraham and Ishmael existing hundreds of years prior to the existence of Islam, how about Adam? Do you think HE existed prior to Islam? Well, the fact is, the god of Islam, or, at least, the evil power behind the god of Islam, was there in the garden, but the God that was present was the God of the Bible – Satan had not yet, prior to the eating of the forbidden fruit, been given ownership of the land. But look what Islam does with Adam. He is called Hadrat Adam below, and the reference to Musa is, can you guess it? Moses! How in the world does Islam manage to get Adam and Moses into the same sentence, into the same time such that they can speak to one another, and still keep a straight face? It’s very much akin to the Islamic claim that jesus’ (of the Quran) mother was Miriam, the sister of Aaron (the brother of Moses, also hundreds of years before the incarnation of Jesus (of the Bible) into the world that He created!) Also, the reference to Iblis is to either an angelic guard of the garden of paradise or to the devil (I can find arguments for both). Go figure…even when the lies are right there in black-and-white, people refuse to see it and simply go along with it. Look at this, remembering taqiyaa and that the god of Islam is the greatest deceiver of all (Quran, Sura 3:54, 8:30)
This means to say that Hadrat Âdam did not mean to commit a sin. He perpetrated it not on purpose but by forgetting and in error. Therefore, he was pardoned. On the other hand, Iblîs did it deliberately and purposely, thus being cursed eternally. Both cases contained a contravention of the command. But one of them related to forgetting and erring while the other related to doing it purposely and intentionally.
The information in Tafsîr-i Qurtubî concerning Hadrat Mûsâ’s killing the Egyptian is as follows:
1. Hadrat Mûsâ was 12 years old then.
2. He intervened in two people so as to break up the fight. The Egyptian died when Hadrat Mûsâ pushed him away lightly.
3. Hadrat Mûsâ did not have intent to kill someone in this event. It took place inadvertently, that is, accidentally. Notwithstanding it, he begged Allahu ta’âlâ’s pardon for it. Allah, in turn, forgave him.
Hizir ‘alaihis-salâm, who was in Hadrat Mûsâ’s company, killed the innocent child by order of Allah. It was told that the child concerned would be a disbeliever when he grew up and would persecute his parents. Therefore, he was killed in order for Allah to grant a good child in place of him. It was not Hadrat Hizir who was at fault in this happening.
How about prophet worship of the moon? In the following account of Abraham’s worship, the term “Rabb” means simply Lord, Sustainer, Cherisher, Master. Keep that in mind as you read (in other words, remember that Abraham’s God was the God of the Bible, but the lying Islamic viewpoint is that it was the god of Islam…a
religion political system that didn’t even exist at the time). It all stems from a few verses in the Quran which are questioned below. Here’s the text:
“And when Abraham said to his father Azar, ‘Takest thou idols for gods? I see thee, and thy people, in manifest error.’ So We were showing Abraham the kingdom of the heavens and earth, that he might be of those having sure faith. When night outspread over him he saw a star and said, ‘This is my Lord.’ But when it set he said, ‘I love not the setters.’ When he saw the moon rising, he said, ‘This is my Lord.’ But when it set he said, ‘If my Lord does not guide me I shall surely be of the people gone astray.’ When he saw the sun rising, he said, ‘This is my Lord; this is greater!’ But when it set he said, ‘O my people, surely I am quit of that you associate. I have turned my face to Him who originated the heavens and the earth, a man of pure faith; I am not of the idolaters.’ His people disputed with him. He said, ‘Do you dispute with me concerning God, and He has guided me? I fear not what you associate with Him, except my Lord will aught. My Lord embraces all things in His knowledge; will you not remember? How should I fear what you have associated, seeing you fear not that you have associated with God that whereon He has not sent down on you any authority?’ Which of the two parties has better title to security, if you have any knowledge? Those who believe, and have not confounded their belief with evildoing — to them belongs the true security; they are rightly guided.
And here is the discussion:
Question: Though it is a known fact that prophets do not commit sins even before they are informed of their prophethood, why is it written in the Qur’ân’s translations that Hadrat Ibrâhîm said, “This is my Rabb,” meaning the star, the moon, and the sun?
No prophet commits any sin, attributing a partner to Allahu ta’âlâ in particular, even before he starts to communicate his prophethood. He does not say, “The sun is my Rabb,” as polytheists do. It is purported in the Qur’ân al-karîm:
(Ibrâhîm [Abraham] was neither a Jew nor a Christian. He was an upright Muslim, who truly knew Allah. He was not one of the polytheists, either.) [Sûrat-u Âl-i ‘Imrân, 67]
(Verily, before this, We gave rushd [guidance before he reached puberty] to Ibrâhîm as well. We knew [that he was fit for and worthy of it].) [Sûrat-ul-Anbiyâ’, 51]
These Qur’anic verses testify that Ibrâhîm ‘alaihis-salâm had been on true guidance even before he reached puberty, too. (Baydâwî)
When this is the case, to say that Ibrâhîm ‘alaihis-salâm worshiped the star, the moon, and the sun means not understanding the statements in the Qur’ân al-karîm. Nearly all translations and explanations state that he said, “This is my Rabb,” meaning the star, the moon, and the sun. No gloss is given for it at all. Hence, it is not possible to learn such branches of knowledge as Islamic jurisprudence and Islamic creed from the translations of the Qur’ân al-karîm.
In Tafsîr-i Mazhari, the explanations provided for the verses from 76th to 79th of the An’âm Sûra are as follows:
By pointing to stars, the moon, and the sun and by saying, “Is it my Rabb?” Ibrâhîm ‘alaihis-salâm wanted to silence those who worshiped them. The same is written in Shaikhzâda’s annotation to the tafsîr of Baydâwî.
In Tibyân, it is rendered as, “I wonder if this is my Rabb?” This rendition, too, contains an element of doubt. But the four explanations it quotes from tafsîr books are as in the following:
1. Ibrâhîm ‘alaihis-salâm said so in order to express the polytheists’ ignorance.
2. He meant to say, “Can such a thing be a Rabb? Is my Rabb this?” in order to reproach polytheists for what they were doing and teach them the truth.
3. He meant to say, “This is my Rabb in your opinion?” in order to bring proof against the polytheists.
4. He meant to say, “My tribe says that this is my Rabb.”
All these four explanations clearly show that Hadrat Ibrâhîm did not say, “This is my Rabb,” meaning stars, the moon, or the sun; that is, he did not become one of the polytheists. To declare the moon or the sun to be one’s Rabb is an act of polytheism. Prophets never commit a sin, let alone an act of polytheism. (Farâid)
Furthermore, on the basis of the 260th verse of Baqara Sûra, which purports, “When Ibrâhîm said, ‘O my Rabb! Show me how You give life to the dead,’ He said, ‘Do you not believe?’ Ibrâhîm said, ‘I believe, but I wanted to see it to satisfy my heart,’” some deviant people claim that Hadrat Ibrâhîm was doubtful about Allah’s creating. But the matter has been clarified with the verses above that Ibrâhîm ‘alaihis-salâm was an upright Muslim who was on true guidance before his puberty as well. Despite this, to utter such a claim means, if it is not out of ignorance, harboring an ulterior motive.
As Hadrat Ibrâhîm comes under such attacks, in a similar way, followers of Ibn Saba speak ill of Hadrat ‘Umar, one of the two pupils of the eye of Islam, saying, “’Umar doubted Rasûlullah’s prophethood at Hudaybiya.” At that place Hadrat ‘Umar, just like Hadrat Ibrâhîm, in order to make manifest his submission to Allah and His Messenger, uttered some sayings which purported, “O Messenger of Allah! Aren’t you Allah’s Prophet? Aren’t we on the right way and disbelievers on the wrong?” They attack him for these words of his. All Ahl as-Sunnah scholars state that by these statements Hadrat ‘Umar meant to say, “O Messenger of Allah! You are, without any doubt, Allah’s Messenger. Our way is certainly right while disbelievers’ is wrong. No concession has been made in this treaty, which is, prima facie, against our interests. (Kurrat-ul-‘aynayn)
It is understood from these how erroneous and harmful those books named Qur’ân’s translations are. It is not possible for us to learn such necessary knowledge as kalâm, fiqh, and tasawwuf from the books called Qur’ân’s translations. It is not even possible for us to understand them from authentic and dependable tafsîrs. We should learn the necessary Islamic knowledge from ‘ilm-i hâl books based on naql (transmission).
Reality of the beginnings of Islam prove that it can indeed be tied to worship of the moon, however. This is evident even at the lowest and easiest levels to accept – look at their crescent moon symbol upheld by Islam to this day! Archaeologists have dug up numerous statues and hieroglyphic inscriptions in which a crescent moon was seated on top of the head of the deity to symbolize the worship of the moon god in much the same fashion as the sun is pictured above an Egyptian deity. Here’s an example of the crescent moon symbol:
Now that you’ve seen it here, you’ll see it everywhere. And it’s not just a symbol they happen to like. It’s grounded in their history. Technically, this is outside of the scope of this Talking Point, so I’ll leave it to you to do your own research here too. Just search for Islam and moon god – you’ll be greeted with more results than you can count.
And, finally, directly to the “sinless” nature of prophets (remember, not just Jesus (of the Bible), but all prophets):
Question: It is stated that prophets are sinless. However, is it not a sin that Âdam ‘alaihis-salâm ate from the forbidden fruit?
Yes, prophets do not commit sins, but they may commit a dhalla. Dhalla means a failure in finding the truest one among many true things. Âdam ‘alaihis-salâm did not eat from the prohibited fruit deliberately. Because he ate it by forgetting, he was held excusable. The 115th âyah (verse) of Tâhâ Sûra, which purports, “Âdam forgot; he did not do it intentionally, deliberately,” shows that Âdam ‘alaihis-salâm is excusable and sinless. The following hadîth-i sharîf, too, confirms that Âdam ‘alaihis-salâm is deemed excusable:
(Âdam alaihis-salâm discussed with Mûsâ ‘alaihis-salâm in the presence of their Rabb, and Âdam ‘alaihis-salâm won a victory over Mûsâ ‘alaihis-salâm. Mûsâ ‘alaihis-salâm said:
“You are such an Âdam that Allahu ta’âlâ created you with His two hands [that is, without any means], blew from His spirit to you, made angels prostrate before you, and put you in Paradise. And then you caused humans to be sent to the earth because of your one fault.”
Âdam ‘alaihis-salâm said to him:
“You are such a Mûsâ that Allahu ta’âlâ appointed you as a prophet and permitted you to talk to Himself. He gave you a Book which contained explanations for you about everything. By means of your talking to Him and by means of your praying Him, He made you closer to Himself. Then you surely saw how long before my creation He wrote the Tawrât, didn’t you?”
“Yes, I saw. It was 40 years before.”
“O Mûsâ! Did you also see there the statement, ‘Âdam made a mistake’”?
“Then how do you blame me for my commission of a deed which Allah had written 40 years before He created me that I would commit it?”
Thus, Âdam ‘alaihis-salâm achieved a victory against Mûsâ ‘alaihis-salâm.) [Bukhârî, Muslim]
The reality of what Adam did is much more than as presented from the Islamic point of view above. Their take on his actions is so disgustingly deceptive that it will drive many away from the True God of the Bible and into the arms of a painful eternity away from Him. The truth of Adam’s actions are much more than you just read. Ready? Let’s go!
Adam was a type of Christ. “What’s a type,” you ask? A type is a model, an example, a pre-figuring if you will. In other words, by looking at the actions of Adam, you can pre-figure, or see, the actions of Jesus (of the Bible). Adam is perhaps the most recognized type in the Bible. He’s called the “first Adam” and Jesus is called the “last Adam.” And by your knowing that Adam is a representation of Jesus and that his actions are a representation of Jesus’ later actions, you can put things together like puzzle pieces. If you haven’t heard this before, sit down before reading as you learn the depth that a true understanding of God’s Word will give you.
So, Adam and Eve were told not to eat of the forbidden fruit:
“And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.”
But Eve, choosing to listen to the serpent rather than God, did so:
“Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the woman, Ye shall not surely die: For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.”
Recall that the Islamist point of view is that Adam did not eat of the fruit deliberately but did so by forgetting. Reality is much more.
The last verse presented above says that she “…gave also unto her husband with her; and he did eat.” Do you think that Adam, receiving this fruit from Eve, did not eat deliberately? Do you think that, after having been given access to EVERY TREE in the garden and being denied ONLY ONE, that he forgot about that command to avoid it? Of course you don’t believe that, it’s an absurd claim. So what was his motivation?
Remember that his actions were indicative of the actions of Jesus many years later. What did Jesus do for you? I mean, what was His most important accomplishment for you?
Jesus died for you! And He chose to do so, so that He could spend eternity with you!
Jesus could have called on thousands of angels to come and take Him off the cross, but He didn’t. He chose to remain, to fulfill the Father’s plan of redemption. Put as plainly as I know how to put it, He chose to die for your sins to enable you to have redemption rather than spend eternity without you! He would rather die, to give up his own life, knowing the impact that would have on all of our eternal state, than to selfishly allow you to die in your sins.
He would rather die to be with you than to live and spend eternity without you.
How does that expose the nature of Adam’s actions? It shows that he made a decision, that he did indeed eat the fruit deliberately, and that he did not forget about the command. He knew fully well that God’s direction was “for in the day that thou eatest thereof thou shalt surely die.” He ate it anyway.
You see, once Adam knew that Eve had eaten of the forbidden fruit, he still had a chance to avoid it. But he also knew God to be a God of His Word and that, therefore, Eve was going to die. He was faced with the same decision with which Jesus would later be faced – to not eat and live forever without Eve, or to eat, die, and be with her for eternity. Jesus told us
“This is my commandment, That ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends.”
What do you think now? Did Adam make a mistake? If his actions were exemplary of Jesus’ later actions, if he was to prove himself a type of Jesus, then doing this any differently would have broken the pattern. Instead, his actions showed, no, they PROVED, his love for Eve. They proved that he wanted to be with her, not for physical reasons, but for loving reasons, to fulfill the role of the husband and protector and to have, literally, an eternal relationship. His actions were the same as those of Jesus. He did it deliberately and he did it out of love – a love that cannot be topped.
So, we’ve talked for quite a while now about the sinless nature of prophets. We saw the prophet Abraham and made our way to Adam, for both of whom we have offered Biblical quotes that show the outright disobedience to God’s Word (Abraham lied about Sarah being his sister (although, technically, she really was, but it was a lie in the sense that it didn’t tell the whole story), and we saw Adam directly disobey God’s order about eating the fruit).
Sinless prohets? I don’t think so. To think so would denigrate the uniqueness of Jesus (of the Bible). There has only been One who walked this earth for 33 years without sinning. Only One could do so in order to set the Way to eternity for you and me. Only One is Jesus, and you can find Him on every page of the Bible. You won’t find Him anywhere else, and especially remember that…
Jesus is NOT in the Quran!