كتاب منهج دراسة الأديان بين الشيخ رحمت الله الهندي والقس فندر
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It is clear that in Muhammadan belief it is considered that faith consists in believing and acknowledging the unity of God and the prophetic office of Muhammad and the day of judgement and the existence of paradise and hell. But, since amid these articles of belief no mention is made of any atonement for sin, on which a man may rely and by which he may become justified from sin in the presence of the just and holy God, therefore-even if there were no doubt whatever about the apostleship of Muhammad-still it would not be possible for a sinful man to obtain salvation by means of such a faith as this. For, just as a debtor does not obtain discharge from his creditor by merely recognizing his existence, and a malefactor does not secure escape and deliverance from punishment. Through knowing his judge, but has to find some one able not only to intercede for him but also to pay his debt or to take the criminal's place, as the case may be, so also in order to obtain pardon and salvation it is not sufficient to know God's existence and confess it.
Because God is just and holy, therefore it is impossible that He should accept and approve of a vile and sinful man. On the contrary, justice demands that He should drive the sinner far from Him and punish him. And since man does not possess in himself power to deliver himself from even the punishment of his sins, still less from their defilement, therefore, although a man recognize God's existence, and that He is just and holy, and although he believes truly in God, yet there will remain in his heart fear and dread of punishment. Knowledge of God's existence and faith in Him will bring comfort and the hope of salvation only when the sinner knows also of an intercessor and an atonement which this intercessor can offer for him and for his pardon and salvation in the presence of the just and holy God. By means of accepting and believing in this Saviour and in His atonement the penitent sinner may obtain forgiveness of his sins and deliverance from the eternal ruin which they entail, and may thus become heir of salvation and eternal happiness.
But in the Qur'an and in the religion of Islam in general there is no mention of an atonement. This alone is enough to raise the question how it is possible for any one to find in Islam the way of salvation. If we inquire whether Muhammad himself, though he made no atonement, can have done anything else which may serve as a satisfaction to God for the sins of the Muslims, it is necessary for us to turn for a reply to the Qur'an, the Traditions, and the writers of Muhammad's biography, such as the Siratu'r-Rasul of Ibn Hisham, the works of Waqidi, theKatibu'l-Waqidi, Ibn Athir, At-Tabari, and the much later books now circulated among Muslims, such as the Raudatu's-Safa, the Raudatu'l-Ahbab, and the Turkish Mir'atu'l-Ka'inat. Whoever reads such books as these and learns what Muhammad did and what his disposition and character were will perceive that he did nothing which would render him in any way, in the sight of the just and holy God, the cause of the remission of his followers' sins. Hence it is hardly consonant with reason to regard Muhammad as an intercessor and a saviour. And, although, as we have already seen, some of the Traditions represent Muhammad as interceding for men on the judgement day, and although other Traditions state that he is the greatest and best of men and the cause of the creation of the world, and that, at the resurrection, God of His mercy and out of favour towards Muhammad will accept his intercession and in consequence of it will deliver some people deliverance from punishment. Out of hell and admit them to paradise; yet, in spite of all this, it is not possible that Muhammad should be the means of saving one single person or should even intercede for any one. This is the case in spite of the assertions which Muslims, unacquainted with both the Qur'an and the Traditions, now make that Muhammad was completely free from sin, and that on this account his intercession will be accepted by God. Those who state this seem to grant that, if it can be proved that Muhammad was not sinless, then he cannot be their intercessor, for it is clear that one malefactor cannot successfully intercede with his judge for another evildoer. Only an innocent person can do that. Now the question arises, was Muhammad sinless? To answer it our Muslim friends must turn to the Qur'an and to the Traditions.
REMARKS ON THE NATURE OF MUHAMMADANISMT R A D I T I O N S,REV. C. G. PFANDER, D.D.,SECOND EDITION ,LONDON: CHURCH MISSIONARY SOCIETY, Page: 44 - 45
As are their notions of the nature of sin, so also are the means by which the Muhammadans expect to obtain forgiveness. These are as superficial and external as the other, and altogether irreconcilable with divine holiness and justice, and incapable of exercising a purifying and sanctifying influence on the heart of man. They show clearly that Muhammadanism knows nothing of a holy God, and nothing of holiness of heart.
One means to secure forgiveness is, God's mercy, faith in God and Muhammad, and repentance.* But feeling that this is not enough to satisfy the conscience, and that they must have something else to ground their hope of forgiveness upon, they have introduced Muhammad's intercession and good works, of which the repetition of certain short formulas of prayer, and the reading of parts of the Koran form the most prominent part.
