Islamic views on sin

In Islam, '''sin''' (''dhanb'')<ref>{{Cite book |last=Marsden |first=Magnus |url=https://doi.org/10.1017/cbo9780511489549 |title=Living Islam |date=2005-12-19 |publisher=Cambridge University Press |isbn=978-0-521-85223-4 |pages=146|doi=10.1017/cbo9780511489549 }}</ref> is an action violating the laws of God (''sharīʿah'') and an important subject in Islamic ethics.<ref>{{Cite book |last=Wang |first=Jiangping |url=https://doi.org/10.4324/9780203036709 |title=Glossary of Chinese Islamic Terms |date=2012-10-12 |publisher=Routledge |isbn=978-0-203-03670-9 |pages=Section: Gunah|doi=10.4324/9780203036709 }}</ref><ref name=Esposito2003Sin>{{cite book |title=The Oxford Dictionary of Islam |chapter-url=http://www.oxfordislamicstudies.com/article/opr/t125/e2211 |chapter=Sin |editor1-first=John L. |editor1-last=Esposito |date=2003 |publisher=Oxford University Press |isbn=978-0-19-512558-0 |url-access=registration |url=https://archive.org/details/oxforddictionary00bada }}</ref>

The Quran describes sins throughout the texts. Some sins are more grievious than others. Therefore, Muslim scholars (''ʿulamāʾ'') – theologians and jurists – distinguish between lesser sins (''al-Sagha'ir'') and greater sins (''al-kabīrah'').<ref name=":1">Hughes, Thomas Patrick. A Dictionary of Islam. Deutschland, Otbebookpublishing, 2020. section: Khabirah</ref> The latter refers to unequivocal actions against God's law, and for which punishment is ordained.<ref name=":1" /> Sources differ which sin belongs to which category.<ref>{{Cite journal|last=Alwazna|first=Rafat Y.|date=2016-06-01|title=Islamic Law: Its Sources, Interpretation and the Translation of It into Laws Written in English|journal=International Journal for the Semiotics of Law – Revue internationale de Sémiotique juridique|language=en|volume=29|issue=2|pages=251–260|doi=10.1007/s11196-016-9473-x|issn=1572-8722|doi-access=free}}</ref>

== Terminology == A number of different words for sin are used in the Islamic tradition.

According to A. J. Wensinck's entry on the topic in the ''Encyclopedia of Islam'', Islamic terms for sin include ''dhanb'' and ''khaṭīʾa'', which are synonymous and refer to intentional sins; ''khiṭʾ'', which means simply a sin; and ''ithm'', which is used for grave sins.<ref>{{Cite encyclopedia |author=Wensinck, A. J. |year=2012 |title=K̲h̲aṭīʾa |editor=P. Bearman |editor2=Th. Bianquis |editor3=C. E. Bosworth |editor4=E. van Donzel |editor5=W.P. Heinrichs |encyclopedia=Encyclopaedia of Islam |edition=2nd |publisher=Brill |doi=10.1163/2214-871X_ei1_SIM_4141 |isbn=978-90-04-08265-6 }} DOI link is to the first edition's entry.</ref>

According to Cyril Glasse, Islam recognizes two kinds of sin (''khati'ah''): ''dhanb'', a fault or shortcoming which is to be sanctioned; and ''ithm'', a willful transgression which is to be punished.<ref name=glasse-431>{{Cite encyclopedia |last=Glassé |first=Cyril |year=2003 |title=Sin |url=https://archive.org/details/newencyclopediao0000glas/page/430/mode/2up |url-access=registration |encyclopedia=The New Encyclopedia of Islam |edition=''The Concise Encyclopedia of Islam'' revised |location=Walnut Creek, Calif. |publisher=AltaMira Press |page=431 |isbn=978-0-7591-0190-6 |quote=In Islam sin is divided into two categories. The first is that of ''dhanb'', which is a fault or shortcoming, a limitation, an inadvertencies, the consequence of which is a sanction rather than a punishment. Sin as ''dhanb'' is distinguished from willful transgression (''ithm''), which is more serious and clearly incurs punishment rather than sanction. ... The term ''khati'ah'' is used in practice indiscriminately for both concepts of sin.}}</ref>

==In scriptures== ===Semantic analysis of terminology in the Quran=== Several different words are used in the Quran to describe sin—1) ''Dhanb'' 2) ''Ithm'' 3) ''Khati'ah'' 4) ''Jurm'' 5) ''Junah/Haraj''. By examining the choice of words in Quranic verses used in connection with these terms, scholars have attempted to determine which sins are associated with which terms.<ref name="ItuzsuToshiko">{{cite book|last=Ituzsu|first=Toshiko|title=Ethico-Religious Concepts in the Qur'an|year=1966|publisher=McGill University Press|location=Montreal|pages=193–249}}</ref>

==== Dhanb ====

''Dhanb'' (plural ''dhunub'') is frequently applied to heinous sins committed against God. One of the main examples of ''Dhanb'' in the Quran is of "crying lies of Allah's signs", or having excessive pride that prevents an individual from believing the signs of God.<ref name="ItuzsuToshiko"/>

{{blockquote|For in Allah's sight are (all) his servants, (namely), those who say: 'Our Lord, we have indeed believed: forgive us, then, our sins ("dhunub"), and save us from the agony of the Fire.' | Quran 3:15–16<ref name="AliAdbullah">{{cite book|last=Ali|first=Adbullah Yusuf|title=The Holy Qur'an|pages=126}}</ref> }}

This use of ''dhanb'' in the Quran exemplifies that this type of sin is punishable in the afterlife. In fact, ''dhanb'' is considered a 'great' sin and is often used in the Quran to contrast with ''sayyi'a'', which denotes a 'smaller' sin.<ref name="ItuzsuToshiko" /> The Quran states that if you avoid these great sins, your lesser evil deeds or sayyi'at will be forgiven.

{{blockquote| If you avoid major sins (kaba'ir or dhanb) which are forbidden to you, We will remit you from your evil deeds (sayyi'a). | Quran 4:31<ref name="ItuzsuToshiko" /> }}

==== Ithm ====

Some scholars believe the basic meaning of ''ithm'' to be an unlawful deed that is committed intentionally. This contrasts to ''dhanb'' in that ''dhanb'' can be both intentional and unintentional. However, this definition is somewhat nebulous and the best description of the word is based on the contextual situations.<ref name="ItuzsuToshiko" /> In the Quran, ''ithm'' is found quite frequently in legislative descriptions. For example, falsely accusing your own wife in order to gain money is constituted as an ''ithm'' (Quran 4:24-20). However, ''ithm'' is also used in connection with ''haram'', or committing an unlawful deed, a taboo, such as consuming food or drink that is forbidden by God:

{{blockquote|They will ask thee about wine and gambling. Say, 'In both of them there is great sin (ithm) and also some uses for men, but their sin is greater than their usefulness.'| Quran 2:219<ref name="ItuzsuToshiko" /> }}

''Ithm'' is also associated with what is considered the worst sin of all, ''shirk''.<ref name="ItuzsuToshiko" /> ''Shirk'' signifies associating partners with God.<ref>{{cite book|title=Brill Encyclopedia of Islam|year=1997|publisher=Leiden Brill|pages=484–486}}</ref> The Quran states that:

{{blockquote|He who associates with God has surely forged a great sin (''ithm'').| Quran 4:53-50<ref name="ItuzsuToshiko" />}}

This association with ''shirk'' is noteworthy for ''shirk'' is considered unforgivable if not repented of.

{{blockquote|God forgiveth not (the sin of) joining other gods to Him; but He forgiveth whom He pleaseth other sins that this: one who joins other gods with God hath strayed far, far away. | Quran 4:116<ref name="AliAdbullah" />}}

==== Khati'ah ====

''Khati'ah'' is considered by many scholars to be a "moral lapse" or a "mistake".<ref>{{cite book|title=Brill Encyclopedia of Islam|year=1997|publisher=Leiden Brill|pages=1106–09}}</ref> This interpretation has led some scholars to believe that ''Khati'ah'' is a lesser sin than ithm; however, the word ''Khati'ah'' is frequently used in conjunction with ''ithm'' in the Quran.<ref name="ItuzsuToshiko"/>

{{blockquote| Whoso, having committed a ''khati'ah'' or an ''ithm'', throws it upon the innocent, has burdened himself with calumny and an obvious sin (''ithm''). | Quran 4:112<ref name="ItuzsuToshiko" />}}

"Say: "O my Servants who have transgressed against their souls! Despair not of the Mercy of Allah: for Allah forgives all sins: for He is Oft-Forgiving, Most Merciful." Surah Az Zumar, 39:53

Again, God says to the believers in a Hadith Qudsi: "O son of Adam, so long as you call upon Me, and ask of Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you. O son of Adam were you to come to Me with sins nearly as great as the earth, and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great as it."

This Quranic verse indicates that ''khati'ah'' is considered an ''ithm'', a grave sin. In fact, the word ''khati'ah'' is associated with some of the most heinous religious sins in the Quran.<ref name="ItuzsuToshiko" /> In one Quranic verse this word is used to describe the sin of slaying one's own children for fear of poverty. (Quran 17:33-31). Scholars believe that ''dhanb'' or ''ithm'' could be used in place of ''khati'ah'' in this instance;<ref name="ItuzsuToshiko" /> however, the word choice indicates that ''khati'ah'' is more than just a moral lapse or mistake and is punishable. And all sins are eligible for forgiveness through God's mercy and repentance.

==== Jurm ==== The word ''Jurum'' is often considered to be a synonym of ''dhanb'' for it is used to describe some of the same sins: crying lies of God and not believing the signs of God.<ref name="ItuzsuToshiko" /> In the Quran, the word mostly appears in the form of ''mujrim'', one who commits a ''jurm''. These individuals are described in the Quran as having arrogance towards the believers.

{{blockquote| Behold, those who commit jurm used to laugh at those who believed, knowingly looking at one when they passed them by, and when they went back to their own fold, they returned jesting, and when they saw them they used to say, 'Lo, these have indeed gone astray! | Quran 83:29–32<ref name="ItuzsuToshiko" />}}

==== Junah/Haraj ====

''Junah'' and ''Haraj'' have a similar meaning to that of ''ithm'', a sin that warrants a punishment. In fact, these words are used almost interchangeably with ''ithm'' in the same chapters in the Quran. Like ''ithm'', these words are found frequently in legislative portions of the Quran, particularly relating to regulations regarding marriage and divorce.<ref name="ItuzsuToshiko" />

{{blockquote|It is no sin (''junah'') for you that you [indirectly] allude proposal of marriage to (recently widowed (Iddah stage)) women or keep it to yourself. | Quran 2:235<ref name="ItuzsuToshiko" />}}

===Definition in Hadith=== Sin is discussed extensively in the hadith, (the collection of Muhammad's sayings). It is reported by An-Nawwas bin Sam'an:

{{blockquote|"The Prophet (Muhammad) said, "Piety is good manner, and sin is that which creates doubt and you do not like people to know it."|{{Hadith-usc|usc=yes|muslim|32|6195}},{{Hadith-usc|usc=yes|muslim|32|6196}}<ref>{{cite book |last1=Hassan |first1=Faridah |last2=Osman |first2=Ismah |last3=Kassim |first3=Erne Suzila |last4=Haris |first4=Balkis |last5=Hassan |first5=Rohana |title=Contemporary Management and Science Issues in the Halal Industry: Proceedings of the International Malaysia Halal Conference (IMHALAL) |date=2019 |publisher=Springer |isbn=978-981-13-2677-6 |page=237 |url=https://books.google.com/books?id=dBWZDwAAQBAJ&q=hadith+virtue+good+manner+piety+doubt&pg=PA237 |access-date=4 June 2020 |language=en}}</ref> }}

Wabisah bin Ma'bad reported: {{blockquote|"I went to Messenger of Allah (SAWS) and he asked me: "Have you come to inquire about piety?" I replied in the affirmative. Then he said: "Ask your heart regarding it. Piety is that which contents the soul and comforts the heart, and sin is that which causes doubts and perturbs the heart, even if people pronounce it lawful and give you verdicts on such matters again and again."|Ahmad and Ad-Darmi<ref>{{cite web | url=https://sunnah.com/nawawi40/27 | title=40 Hadith: Nawawi: 27, English translation: Hadith 27 | publisher=sunnah.com | access-date=14 April 2015}}</ref>}}

In Sunan al-Tirmidhi, a Hadith is narrated: {{Blockquote|The Prophet (Muhammad) said, "Every son of Adam sins, the best of the sinners are those who repent."|Sunan al-Tirmidhi, Hadith no. 2499}}

In Sahih Muslim, Abu Ayyub al-Ansari and Abu Huraira narrated: {{Blockquote|The Prophet (Muhammad)," By Him in Whose Hand is my life, if you were not to commit sin, Allah would sweep you out of existence and He would replace (you by) those people who would commit sin and seek forgiveness from Allah, and He would have pardoned them."|{{Hadith-usc|muslim|usc=yes|37|6965}}|title=|source=}}

== Opinions of scholars == Shaykh Abdur Razzaq Al-Badr said, Ibn Qayyim says: "Sins inevitably take away blessings (niyamah). No servant commits a sin except that a blessing from Allah is taken away from him in proportion to that sin. If he repents and returns to it, it or something similar is returned to him. But if he persists in it, it is not returned to him. Sins continue to take away one blessing after another until all blessings are taken away. Allah the Almighty says: "Indeed, Allah will not change the condition of a people until they change what is in themselves." (Ar-Ra'd: 11) In short, sins are the fire of blessings, devouring them just as fire devours wood."<ref>{{Cite web| title=How to escape sins - The Ways and Means to Refrain From The Disobedience of Allah | url=https://www.emaanlibrary.com/wp-content/uploads/2022/01/How-to-Escape-Sins-Shaykh-Abdur-Razzaq-Al-Badr.pdf | archive-url=https://web.archive.org/web/20240429170802/https://www.emaanlibrary.com/wp-content/uploads/2022/01/How-to-Escape-Sins-Shaykh-Abdur-Razzaq-Al-Badr.pdf | archive-date=2024-04-29}}</ref><ref>{{cite web | url=https://ar.islamway.net/article/95503/%D9%85%D9%86-%D8%AF%D8%B1%D8%B1-%D8%A7%D9%84%D8%B9%D9%84%D8%A7%D9%85%D8%A9-%D8%A7%D8%A8%D9%86-%D8%A7%D9%84%D9%82%D9%8A%D9%85-%D8%B9%D9%86-%D8%A7%D9%84%D9%86%D8%B9%D9%85#:~:text=%D8%A7%D9%84%D8%B0%D9%86%D9%88%D8%A8%20%D8%AA%D8%B2%D9%8A%D9%84%20%D8%A7%D9%84%D9%86%D8%B9%D9%85%20%D9%88%D9%84%D8%A7%20%D8%A8%D8%AF,:11%5D%20.... | title=من درر العلامة ابن القيم عن النعم - فهد بن عبد العزيز الشويرخ }}</ref><ref>[https://www.islamweb.net/ar/library/content/120/57/%D9%81%D8%B5%D9%84-%D8%A7%D9%84%D9%85%D8%B9%D8%A7%D8%B5%D9%8A-%D8%AA%D8%B2%D9%8A%D9%84-%D8%A7%D9%84%D9%86%D8%B9%D9%85] [https://web.archive.org/web/20241219012629/https://www.islamweb.net/ar/library/content/120/57/%D9%81%D8%B5%D9%84-%D8%A7%D9%84%D9%85%D8%B9%D8%A7%D8%B5%D9%8A-%D8%AA%D8%B2%D9%8A%D9%84-%D8%A7%D9%84%D9%86%D8%B9%D9%85 archive]</ref>

==Repentance of sin== {{See also|Repentance in Islam}} The Islamic concept of repentance for any sins and misdeeds is called ''tawba''.<ref name="Silverstein 2011 124">B. Silverstein ''Islam and Modernity in Turkey'' Springer 2011 {{ISBN|978-0-230-11703-7}} page 124</ref> It is a direct matter between a person and God, so there is no intercession or formal, ecclesiastical confession to a religious leader.<ref name=Moosa2009Repentance>{{cite book |first1=Ebrahim |last1=Moosa |year=2009 |chapter=Repentance |editor1-first=John L. |editor1-last=Esposito |title=The Oxford Encyclopedia of the Islamic World |publisher=Oxford University Press |isbn=978-0-19-530513-5 }}</ref> There is also no concept of original sin in Islam.<ref>{{Cite web|url=http://www.oxfordislamicstudies.com/article/opr/t125/e2355|archive-url=https://web.archive.org/web/20180825074412/http://www.oxfordislamicstudies.com/article/opr/t125/e2355|url-status=dead|archive-date=25 August 2018|title=Tawbah - Oxford Islamic Studies Online|website=www.oxfordislamicstudies.com|language=en|access-date=2018-08-25|quote=See Repentance}}</ref><ref name=":0">{{Cite web|url=http://www.oxfordislamicstudies.com/article/opr/t125/e2004|archive-url=https://web.archive.org/web/20130325150535/http://www.oxfordislamicstudies.com/article/opr/t125/e2004|url-status=dead|archive-date=25 March 2013|title=Repentance - Oxford Islamic Studies Online|website=www.oxfordislamicstudies.com|language=en|access-date=2018-08-25|quote=Arabic tawbah. A major theme of the Quran, mentioned over seventy times and with an entire surah (9) titled for it. Usually described as turning toward God, asking forgiveness, and being forgiven.}}</ref> Islam has no concept of original sin, need for atonement, or ecclesiastical confession. Abu Uthman al-Maghribi argues that sin is better than complacency, since the sinner makes ''tawba''.<ref>{{cite web | url=https://islamansiklopedisi.org.tr/ebu-osman-el-magribi | title=EBÛ OSMAN el-MAĞRİBÎ }}</ref>

Repentance and forgiveness are a direct matter between the individual and God, requiring no intercession. In cases of sin against another person, restitution is required. In cases of sin against God, repentance, remorse, and resolution to change one's behavior are considered sufficient. Although classical scholars emphasized the individual dimension of repentance, many revivalists and reformists have tied individual actions to larger issues of public morality, ethics, and social reform, arguing for reimplementation of the Islamic penal code as public expiation for sins.

Sufis understand repentance as a process of spiritual conversion toward constant awareness of God's presence. Muhammad reputedly requested God's forgiveness several times daily.<ref>{{Cite news|url=https://www.britannica.com/topic/Islam#ref69144|title=Islam {{!}} religion|work=Encyclopedia Britannica|access-date=2018-08-25|language=en|quote=In order to communicate the truth of Divine Unity, God has sent messengers or prophets to human beings, whose weakness of nature makes them ever prone to forget or even willfully to reject Divine Unity under the promptings of Satan. According to the Qurʾānic teaching, the being who became Satan (Shayṭān or Iblīs) had previously occupied a high station but fell from divine grace by his act of disobedience in refusing to honour Adam when he, along with other angels, was ordered to do so. Since then his work has been to beguile human beings into error and sin. Satan is, therefore, the contemporary of humanity, and Satan's own act of disobedience is construed by the Qurʾān as the sin of pride. Satan's machinations will cease only on the Last Day.<br />Judging from the accounts of the Qurʾān, the record of humanity's acceptance of the prophets' messages has been far from perfect. The whole universe is replete with signs of God. The human soul itself is viewed as a witness of the unity and grace of God. The messengers of God have, throughout history, been calling humanity back to God. Yet not all people have accepted the truth; many of them have rejected it and become disbelievers (kāfir, plural kuffār; literally, "concealing"—i.e., the blessings of God), and, when a person becomes so obdurate, his heart is sealed by God. Nevertheless, it is always possible for a sinner to repent (tawbah) and redeem himself by a genuine conversion to the truth. There is no point of no return, and God is forever merciful and always willing and ready to pardon. Genuine repentance has the effect of removing all sins and restoring a person to the state of sinlessness with which he started his life.}}</ref> It is the act of leaving what God has prohibited and returning to what he has commanded. The word denotes the act of being repentant for one's misdeeds, atoning for those misdeeds, and having a strong determination to forsake those misdeeds (remorse, resolution, and repentance). If someone sins against another person, restitution is required.<ref>{{cite book |last=D. Beaulieu |first=Peter |title=Beyond Secularism and Jihad?: A Triangular Inquiry Into the Mosque, the Manger, and Modernity |url=https://books.google.com/books?id=XAb6ZH5xjH8C&pg=PA88 |year=2012 |publisher=University Press of America |isbn=978-0-7618-5837-9 |page=88}}</ref>

==Major sins: Al-Kaba'ir== The most heinous sins in Islam are known as al-Kaba'ir ({{langx|ar| كبيرة}}) which translates to the great or major one. Some authors use the term enormity. While every sin is seen as an offense, al-Kaba'ir are the gravest of the offenses.<ref name=Esposito2003Sin/> God's power is thought to be only eclipsed by his mercy and thus minor or small sins (''al-sagha'ir''), are tacitly understood to be forgiven after repentance. Not every sin is equal however and some are thought to be more spiritually hurting than others. The greatest of the sins described as al-Kaba'ir is the association of others with God or Shirk.<ref>{{cite quran|4|36|s=ns}}</ref>

Hadiths differ as to how many major sins there are. Different hadith list three, four, or seven great sins.<ref>Bukhārī, Ṣaḥīḥ, k. al-adab 6, k. al-shahādāt, bāb 10; Muslim, Ṣaḥīḥ, k. al-īmān 144. Hadiths in al-Bukhārī's and Muslim's collection are cited according to Wensinck, A.J.: ''Concordance et indices de la tradition musulmane'', 8 vols, Leiden, 1936–88. quoted in {{cite book|first1= Christian |last1=Lange |editor=Christian Lange |title= Locating Hell in Islamic Traditions |chapter=Introducing Hell in Islamic Studies |publisher= BRILL |isbn=978-90-04-30121-4 |date=2016 | url=https://www.jstor.org/stable/10.1163/j.ctt1w8h1w3.7 |ref=CLLHiIT2016 |page=7|jstor=10.1163/j.ctt1w8h1w3.7 }}</ref> In contrasting major sins with minor sins, the eighth-century Shafi'i scholar al-Dhahabi found the hadith collections of Muhammad al-Bukhari and Muslim ibn al-Hajjaj listed seven major sins.<ref name=Siddiqui>{{cite book|last1=Siddiqui|first1=Mona|title=The Good Muslim: Reflections on Classical Islamic Law and Theology|publisher=Cambridge University Press|date=2012|page=126|url=https://books.google.com/books?id=NgmjUI9s0f8C&q=%22difference+between+hadith+collections%22+major+sin&pg=PA126|isbn=978-0-521-51864-2}}</ref> Ibn Ḥajar al-Haythamī (d. 974/1567) found 467 major sins, and "often-quoted definition attributed" to "companion of the prophet" and mufassir Abd Allah ibn Abbas (d. 68/686–8), states that a major sin is "everything for which God has prescribed a fixed punishment (ḥadd) in this world and the Fire in the hereafter",<ref name="Dhahabī, Kabāʾir 6">al-Dhahabī: ''Al-Kabāʾir'', ed. Bashīr Muḥammad ʿUyūn, Riyadh 1423/2002, 6. quoted in {{Cite book |first1=Christian |last1=Lange |date=2016 |chapter=Introducing Hell in Islamic Studies |editor=Christian Lange |title=Locating Hell in Islamic Traditions |publisher=BRILL |page=7 |isbn=978-90-04-30121-4 |jstor=10.1163/j.ctt1w8h1w3.7 |ref=CLLHiIT2016 }}</ref> bringing the number closer to seventy major sins.<ref name=Siddiqui/>

The Seven Great Sins in Islam are listed as follows:<ref name = "Al-Kabir-Sins">{{Cite book |last=Adh-Dhahabi |first=Muhammad bin 'Uthman |year=1993 |title=The Major Sins Al-Kabirah |translator=Mohammad Moinuddin Siddiqui |location=n.p. |publisher=Kazi Publications |isbn=1-56744-489-X |oclc=948371212}}</ref>

# ''Shirk'' (reverence due God directed toward those other than God); # Committing murder (i.e. taking away someone's life);<ref>{{cite journal |last=Shah |first=Sayed Sikandar |date=January 1999 |title=Homicide in Islam: Major Legal Themes |journal=Arab Law Quarterly |location=Leiden |publisher=Brill Publishers |volume=14 |issue=2 |pages=159–168 |doi=10.1163/026805599125826381 |eissn=1573-0255 |issn=0268-0556 |jstor=3382001 |oclc=535488532}}</ref> # Taking property of an orphan placed in one's care; # Taking or paying interest (''riba''); # Witchcraft (black magic); # Turning away on the day of the battle'';'' # Accusing chaste women of adultery unjustly.

Other major sins are listed as follows:

# Leaving off the five daily prayers (''Salah''); # Dishonoring the parents. # Not paying the minimum amount of ''Zakat'' when the person is required to do so; # Not fasting on the days of Ramadan (without a valid reason such as medical, traveling, too young, too old, etc.); # Never having performed ''Hajj'' to the holy city of Mecca (within one's lifetime) while being financially able to do so (as per the Qur'an 3:97); # Cutting off the ties of relationships (choosing to never speak to one's parents for example and not forgive them); # Committing ''zina'' (adultery and/or fornication); # False accusations of ''zina;'' # Using intoxicants (''khamr''), such as alcohol, or any other mind-altering drugs or harmful substances. (To harm one's body is considered sinful.) # Gambling'';'' # Lying about religion, i.e.: lying about God, Muhammad, Jesus or any of God's prophets or creations except to prevent harm to others or dissent in the community. # Oppression; # Despondence in Islam; # Suicide'';'' # Imposing or forcing your religious beliefs on others.<ref>{{Cite web |title=Surah Al-Baqarah - 256 |url=https://quran.com/al-baqarah/256 |access-date=2024-03-04 |website=Quran.com |language=en}}</ref>

'''Good deeds in Islam include:''' {{See also|Thawab}} # Enjoining right; # Forbidding evil; # Kindness to all others; # Planting trees and preserving the environment; # Not hunting or harming animals, except for food; # Kindness to parents; with specific emphasis placed on kindness to one's mother; # Forgiving wrongs and apologizing and seeking forgiveness from those a Muslim has wronged; # To right one's wrongs; # Pick up harmful things from the road to prevent them from harming others; # To respect members of all religions; # To raise an orphan and feed the needy.

These references do not constitute all major sins in Islam or the extensive list of good deeds. There are over fifty-four other notable major sins<ref>{{Cite web |last=Chanicka |first=Jeewan |date=2023-01-07 |title=Major sins in Islam |url=https://www.muslim-library.com/dl/books/English_Major_sins.pdf |archive-url=https://web.archive.org/web/20210519180610/https://www.muslim-library.com/dl/books/English_Major_sins.pdf |archive-date=19 May 2021 |url-status=dead |website=muslim-library.com |access-date=8 January 2023}}</ref> and countless good deeds. Even the smallest act of kindness such as a friendly word or a smile is considered a good deed and rewardable kind act. Some within this list also represent the opinions of particular scholars and so they do not perfectly represent Islam. Islam encourages all of mankind to work to do good deeds every day and to avoid bad deeds/sins, to be the best they can be.

In addition to what Muslim scholars agree are the principal seven sins, the idea exists that the major sins extend far past the seven. These additional transgressions, potentially up to seventy, are not universally settled upon and nor are they explicitly stated in the Qur'an, however they are thought to be implied by the text.<ref name="Al-Kabir-Sins" /> The supplementary sins as a whole lack the spiritual gravity of the original seven and include things such as drinking alcohol and eavesdropping.

== Theology == Throughout his works, al-Ghazali systematized the sins and vices from the traditions of the Quran and the Sunnah.<ref name="Abul Quasem 1975 p. 106">Abul Quasem, M. (1975). The ethics of al-Ghazali: A composite ethics in Islam. p. 106</ref> These sins are referred to as "destructive qualities", "abominations of the soul", and "blameworthy qualities".<ref name="Abul Quasem 1975 p. 106"/> Purification of the soul from such traits is necessary for every individual to obtain paradise and the most important duty in life.<ref name="Abul Quasem 1975 p. 106"/> Besides mentioning the sin, he also mentions advises in order to avoid them.

'''Gluttony''': While the body is endowed with desire for food in order to survive, the excess of eating is considered a vice. A moderate satisfaction is needed to ensure that the body is not too much occupied with access to food and neither growing their limbs too heavy. In order to avoid gluttony, al-Ghazali recommends different grades of diet: 1. not only to refrain from what is lawful, but also what is doubtful 2. to lessen the amount of food consumed and only to eat when one is truly hungry 3. to refrain from food for the sake of taste.<ref>Abul Quasem, M. (1975). The ethics of al-Ghazali: A composite ethics in Islam. pp. 108-110</ref>

'''Excess in lust''': Excessive desire for sexual intercourse is another vice mentioned. Similar to desire for food, desire for intercourse is implanted in humans for the purpose of propagation of the human species and not reprehensible in itself. However, it needs to be limited to one's spouse or slave and only moderately.<ref>Abul Quasem, M. (1975). The ethics of al-Ghazali: A composite ethics in Islam. pp. 110-111</ref> Excess in sexual desire overpower reason, leads to adultery, lustful thoughts, and other sins, which are not only social crimes, but also taint the soul.<ref name="Abul Quasem 1975 p. 111">Abul Quasem, M. (1975). The ethics of al-Ghazali: A composite ethics in Islam. p. 111</ref> In the worse case, passionate desire overcomes the individual, and they become enslaved to their urges, worse than lower animals.<ref name="Abul Quasem 1975 p. 111"/> In order to reduce sexual urges, al-Ghazali refers to a statement by Muhammad, that hunger and marriage help against lust, but also adds to engage with business in order to occupy the mind with something else but lust.<ref name="Abul Quasem 1975 p. 111"/>

'''Harmful speech''': a quality of speech according to which someone uses vile speech, lying, or deception. It darkens the soul and trouble its balance and cannot enjoy full vision of God in the afterlife.<ref name="Abul Quasem 1975 p. 112">Abul Quasem, M. (1975). The ethics of al-Ghazali: A composite ethics in Islam. p. 112</ref> Such sins also include speaking about what does not concern one and idle talk. However, these sins are considered to be only minor; a waste of time and thus causing imperfection, but not more harmful than that.<ref name="Abul Quasem 1975 p. 112"/> Cursing anything God created, man, animal, or object, can be sinful. It implies to drive someone away from God's mercy, but since it is unknown whether or not God has driven them away, it amounts to interfere with divine affairs.<ref name="Abul Quasem 1975 p. 113">Abul Quasem, M. (1975). The ethics of al-Ghazali: A composite ethics in Islam. p. 113</ref> Only if there is evidence from revelation that God cursed someone, curses are permissible.<ref name="Abul Quasem 1975 p. 112"/> Even a heretic or infidel might die as a Muslim, and thus their fate is unknown and they must not be cursed.<ref name="Abul Quasem 1975 p. 113"/> False promises derive from the sin of hypocrisy. One may make a hasty promise, but it is the carnal desires (''nafs'') which provoke them not to keep it, owning the difficulty involved.<ref name="Abul Quasem 1975 p. 113"/> It is not a sin, however, to keep a promise, if made with the resolve to keep it, but later broken by compulsion.<ref name="Abul Quasem 1975 p. 113"/>

'''Backbiting''': The worse sin committed with the tongue is backbiting.<ref name="Abul Quasem 1975 p. 116">Abul Quasem, M. (1975). The ethics of al-Ghazali: A composite ethics in Islam. p. 116</ref> Al-Ghazali quotes a hadith stating that it is "more serious than thirty adulteries".<ref name="Abul Quasem 1975 p. 116"/> Overall, it consists in saying something which is likely to hurt another person's feelings.<ref name="Abul Quasem 1975 p. 116"/> It also includes, writing, speech, imitation, and indication by gesture.<ref name="Abul Quasem 1975 p. 116"/> It also implies believing the rumor.<ref name="Abul Quasem 1975 p. 117">Abul Quasem, M. (1975). The ethics of al-Ghazali: A composite ethics in Islam. p. 117</ref> He also adds "backbiting in the mind"; which means, that imagining (more than a passing thought) or categorizing someone as evil, without witnessing it or without clear proof.<ref name="Abul Quasem 1975 p. 117"/> Intentionally spying on someone in order to reveal their sinfulness is also considered a sin, as it is an effort to discover "what God has kept secret".<ref name="Abul Quasem 1975 p. 117"/> Exceptions are when made with a good purpose: seeking justice, help from an authority, removing evil, informing those able to remove it, to or seek a legal opinion form someone.<ref name="Abul Quasem 1975 p. 117"/>

'''Strong anger''': Anger itself is not reprehensible, as it is implanted in the soul to repel danger.<ref name="Abul Quasem 1975 p. 118">Abul Quasem, M. (1975). The ethics of al-Ghazali: A composite ethics in Islam. p. 118</ref> Approved forms of anger include opposing injustice and intolerance of humiliation.<ref name="Abul Quasem 1975 p. 118"/> Strong anger is considered a sin as it poisons the soul, leads to impatience, and causes many vices and sins.<ref name="Abul Quasem 1975 p. 118"/> Moderation of anger teaches to use it only in necessary situations. The goal of self-regulation is either to become free from anger or, if not possible, to prevent the resulting actions.<ref>Abul Quasem, M. (1975). The ethics of al-Ghazali: A composite ethics in Islam. p. 119</ref> The most pious and devote Muslims would be able to learn to be free from anger, as they do not love "worldly things" and thus, "anger is never aroused".<ref name="Abul Quasem 1975 p. 118"/> As redemption for anger, al-Ghazali recommends to "seek refuge in God against the devil", for anger is stirred up by a devil.<ref name="Abul Quasem 1975 p. 118"/> If it does not help, he advises to sit, to lay down, or to wash the face with cold water.<ref name="Abul Quasem 1975 p. 120">Abul Quasem, M. (1975). The ethics of al-Ghazali: A composite ethics in Islam. p. 120</ref> Related to anger is the sin of rancor, which is considered to arise when the immediate anger cannot be satisfied, but still lingers in the mind.<ref name="Abul Quasem 1975 p. 120"/> This sin may lead to more grievous sins, such as envy.<ref name="Abul Quasem 1975 p. 120"/> To calm the anger, it is advised to give him his due, not more not less.<ref name="Abul Quasem 1975 p. 120"/> The other is to forgive him and strengthen one's relationship with him, the latter being the favorable action.<ref name="Abul Quasem 1975 p. 120"/> Forgiveness is to be distinguished from repression of anger, which in turn may increase the weight of the sin.<ref>Abul Quasem, M. (1975). The ethics of al-Ghazali: A composite ethics in Islam. p. 121</ref>

'''Envy''': Envy is one of the three sins considered to be "both destructive in themselves and the roots of all other evil dispositions".<ref name="Abul Quasem 1975 p. 122">Abul Quasem, M. (1975). The ethics of al-Ghazali: A composite ethics in Islam. p. 122</ref> Envy is defined as a state of mind in which a man suffers from the good another person achieves and a desire to take it away or ruin it for them, even if they do not obtain any advantage by that.<ref name="Abul Quasem 1975 p. 122"/> It is particularly dangerous because it leads to other major sins, such as slander and murder.<ref name="Abul Quasem 1975 p. 122"/> Envy is to be distinguished from disliking the goods another person obtains, if these goods harm others, for then it is disliked for it is a mean of corruption or pain.<ref name="Abul Quasem 1975 p. 122"/> As means of antidote for envy, it is advised to feel another's happiness and sufferings equally.<ref name="Abul Quasem 1975 p. 122"/>

'''Love of Wealth''': Love of wealth (or greed) is another root sin.<ref name="Abul Quasem 1975 p. 127">Abul Quasem, M. (1975). The ethics of al-Ghazali: A composite ethics in Islam. p. 127</ref> As such, removal from the soul is necessary and a major obstacle to the path to paradise.<ref name="Abul Quasem 1975 p. 127"/> It includes neglect of the duties incurred by wealth, hatred for the poor, and abasement to the rich.<ref name="Abul Quasem 1975 p. 127"/> Wealth is not sinful insofar as it provides the possessor's necessary minimum or moderate amount of food, clothing, shelter, health, knowledge.<ref name="Abul Quasem 1975 p. 127"/> The minimum must be sought as being wealthy runs into the risk of denying God,<ref name="Abul Quasem 1975 p. 127"/> and, even if used only for used in a permissible way, easily leads to the enjoyment of permissible pleasure but gradually extends to harmful entertainment.<ref>Abul Quasem, M. (1975). The ethics of al-Ghazali: A composite ethics in Islam. p. 128</ref> The benefits of wealth are supposed to be able to perform religious acts, to use it for charity, acts of humanity (such as gifts, entertainment of guests, aid, etc.), use for the common good (e.g. building bridges, mosques, hospitals, etc.).<ref name="Abul Quasem 1975 p. 127"/> Closely related is the sin of miserliness; the sin of hoarding wealth when it should be spent.<ref>Abul Quasem, M. (1975). The ethics of al-Ghazali: A composite ethics in Islam. p. 129</ref> One should remember the impermanence of one's wealth and death in order to lose one's own attachment.<ref>Abul Quasem, M. (1975). The ethics of al-Ghazali: A composite ethics in Islam. p. 130</ref>

'''Pride''': Pride is considered to be the greatest of all sins.<ref>Abul Quasem, M. (1975). The ethics of al-Ghazali: A composite ethics in Islam. p. 136</ref> Pride can be directed against God, the prophets, or against other people.<ref name="Abul Quasem 1975 p. 137">Abul Quasem, M. (1975). The ethics of al-Ghazali: A composite ethics in Islam. p. 137</ref> Pride against other people may be in noble birth, physical beauty, strength, wealth, friends, relatives, or followers.<ref name="Abul Quasem 1975 p. 137"/> In this context, al-Ghazali explicitly quotes a hadith according to which no human with a grain of pride in the mind will attain paradise.<ref name="Abul Quasem 1975 p. 137"/> He explains that pride is a sin interconnected with a lot of other sins, and that a proud person also commits all other sins.<ref name="Abul Quasem 1975 p. 137"/> Pride also prevents people from acknowledging the truth from others, thus rendering them unable to learn.<ref name="Abul Quasem 1975 p. 137"/> Knowledge is considered to be the cure for pride, as knowledge about the self and the Creator makes the proudful realize its own small worth and irrelevance.<ref name="Abul Quasem 1975 p. 137"/> Prayers are also helpful to banish pride.<ref name="Abul Quasem 1975 p. 138">Abul Quasem, M. (1975). The ethics of al-Ghazali: A composite ethics in Islam. p. 138</ref> This also leads to understand that only God can be rightfully proud, as only God is absolute.<ref name="Abul Quasem 1975 p. 137"/> As such, the prideful implicitly disputes God's absoluteness and claims divinity for himself.<ref name="Abul Quasem 1975 p. 138"/>

==References== {{reflist|2}} {{The major sins in Islam}} {{Authority control}}

Category:Islamic belief and doctrine Category:Sin in Islam Category:Islamic views by topic