Islam is a religion that refuses to face the reality of Original Sin, which can be seen all around us

One of the things that shows that Original Sin is real is the suffering and death of infants and the unborn.

Islam does not concern itself with this reality or seek to explain it. It is more concerned about conquering and subjugation than explaining evil. It just takes evil for granted and that it is something that Allah has ordained for the human race. After all inflicting evil through war, in which children can be caught up as collateral damage and even be taken as slaves, for the sake of expanding the influence of Sharia is not a bad thing, so why should Allah get upset about the suffering of children in general? Allah has ordained both and he has no problem with either of these things happening so we should not question any further?

The best that Islam can come up with is the idea that Allah puts humans to the test by making them suffer. This fails to explain why Allah also makes infants and the unborn suffer and die without any explanation or justification. A religion that cannot give an answer cannot be from God.

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9 Responses to Islam is a religion that refuses to face the reality of Original Sin, which can be seen all around us

  1. Faiz says:

    A religion that says that innocent infants who die will go to hell for eternity cannot possibly be from God. Yet this is what we find in madman’s perverted religion. Madman says he believes in the Westminster Confession of Faith. It says clearly in that satanic creed that “non-elect” infants will not be saved.

    As for the matter of why infants die, this is a matter left to God. We cannot understand the wisdom of God. Of course, since we live in the natural world, where life and death go hand in hand, it is not surprising at all that death can approach anyone, regardless of age. It is a struggle for survival. To those who possess reason, which obviously excludes madman, we don’t need the nonsensical and satanic concept of original sin to explain why there is suffering and death in the world.

    For a detailed discussion of why original sin is a false concept, and why it proves that Christianity is a false religion, see me article here:

  2. θ says:

    Now about the reality.
    Christianity claims that it is the only religion that defeats the death with its so-called “perfect propitiation”, but since 2,000 years ago no one of Christians has lived long enough without tasting the death. Why?

    The problem of the world is unsolvable by any religion. Only God can do so if He willed it, but God doesn’t want it solvable herein. The wisdom is, something that is once imperfect can never become perfect no matter what or how. Evolution of self-improvement can’t reach perfection. A jot of flaw in the past always keeps and limits the future. It is the inevitable future of everything in the world.

    Now, it turns to our choice: would we still long for a worldly “inevitable” imperfection, or for a great chance of having the real perfection different than this world?

  3. θ says:

    What makes our temporary life matter so much and unique is not what we obtained in this world, but a decision to choose the life of “real perfection” outside this world without leaving behind more imperfection on it.

    First, we ought to prove that we don’t choose nor want to be bound by the imperfection. Thus, we humans can make a difference. Humans can help improve the life. Each human has the world to save.

    Next, we ought to prove that we do long for a real perfection out of this world. It is thru the rites. Rite is liberation: an imaginary perception of the alternate life that gives a hope, freedom and strength.

    Thus, any so-called sacrifice, no matter how best it is, can’t make a worldly imperfection turn to the perfection. By definition, a perfection can’t be derived from imperfection.

  4. θ says:

    The world with all its creativity can illustrate so many ways how to be a hero of our time. From movies, cartoons, novels, books, tales, et cetera we are encouraged that a good passionate guy always wins. Being good is a right thing to do. But from a religious perspectives it’s just a half way to go.

    Rite is something the world can’t invent no matter how much creative the world is.

    A desire to be a rightful one, helper of the others, even a hero is good. But we have to realise a reality of the higher inevitability: God doesn’t want the natural problem of this imperfect world solvable.
    Imperfect world can never create or undergo an evolution to perfection.

    Like walking on upon a balance, the good desire of having a better world has to be equaled by the religious rites of having a perfect life outside the imperfection.

  5. θ says:

    Humans need a feeling that their goodness and efforts wouldn’t stop even after they retire from doing it, or after they take a rest, or after they turn to the dust. Humans found more happiness in wanting to have their good works remembered, appreciated, valued, even go on as legacy. A goodness left behind represents always their existence once in this temporal world.
    Only God can make it possible because He is the only King of the Judgment Day.

  6. θ says:

    In the Islamic prayer, twice Moslems recite the mercy: the first mercy is the supreme mercy from God’s Name (Q.1, v.1) free and pure, and the second mercy is a derived mercy (Q.1, v.3) by the participating efforts of being better and the knowledge given to humans (Q.1, v.2).
    Thru rite there’s a perception as if it’s necessary to “saturate” this world with so many rites, yet eventually we realise that even it won’t yet be enough.

  7. θ says:

    In the Islamic prayer, Moslems say “Amen” for petition of granting to God. The word Amen has the same root with the word “Aman”, meaning safety, freedom, liberation. Hence, it means afterward each Moslem prayer bows down as the free, liberated, safe person. Also reviving up again as the free, safe individual. Eventually, prostrating down as the free one as well.

    Thus, a rite isn’t one burden but a symbol of rightful freedom under God.

    Only with a freedom the human feels the inner happiness with God.
    As in the bowing, toward our fellow humans we have hope to spread happiness and joys. As in the revival, toward our respected ones (parents, teachers, families) we have strength to increase their happiness. As in the first prostration, toward the lowly ones below us as well as our past we have such a forgiving, humbleness, passionate mentality. As in the second prostration, once again we hope to regain a more courage or more commitment to help elevate and liberate them from their miseries. Only a liberated person can understand the joy of freedom with God.

  8. θ says:

    A desire to be a rightful one, helper of the others, even a hero is good and lovely. But being heavenly is not something the imperfect world can achieve or obtain or maintain, not even thru incarnation nor by best sacrifice.

  9. Anonymous says:

    Someone should set his intention right before doing goodness. It is not because of a thrill of being a hero or fame, but because it is a right thing to do.

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