What is the Muslim definition of sin?
In Islam, sin is generally understood as an act that goes against the commands of Allah. The Qur'an and Hadith provide guidance on what constitutes sin. For instance, the Qur'an states, See, how they invent lies about Allah! That of itself is flagrant sin.
4:50 This verse highlights the severity of fabricating falsehoods about Allah.
Additionally, Ibn Kathir explains that sin is characterized by what causes unease in one's heart, indicating a moral discomfort with the action and a desire to keep it hidden from others. This understanding is echoed in the sayings of the Prophet Muhammad ﷺ, who stated, "Sin is whatever unsettles your heart and you dislike people knowing about it." This aligns closely with the teachings found in Islamic jurisprudence, where sins are often classified into major and minor categories, with major sins being those that carry severe consequences both in this life and the Hereafter.
Furthermore, in Shia tradition, it is noted that every faithful servant may be marked by sin, yet they may avoid it for a time before falling back into it. This reflects a recognition of human fallibility and the importance of striving for righteousness despite the inevitability of some errors. This idea is encapsulated in the verse, Those who avoid the major sins and immoralities except slight errors
Al-Kafi 1:1541, highlighting the significance of striving to avoid major sins while acknowledging the human tendency to err.
Sources
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4:50 · An-Nisaa
4:50 · Muhammad Marmaduke Pickthall
ٱنظُرْ كَيْفَ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ ۖ وَكَفَىٰ بِهِۦٓ إِثْمًۭا مُّبِينًا
See, how they invent lies about Allah! That of itself is flagrant sin.
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Tafsir Ibn Kathir on 4:50
Tafsir Ibn Kathir · 4:50
This verse was revealed regarding the Jews and Christians who claimed purity for themselves by saying, "We are the children of Allah and His beloved ones." This assertion comes in the context of their boasting and self-purification claims. Ibn Zayd noted that it pertains to their words, "We are the children of Allah and His beloved," as well as their belief that only Jews or Christians will enter Paradise. Mujahid and others reported that they would place their children before themselves during prayers and supplication, leading them, as a way of falsely assuming innocence and sinlessness. This was also reported by Ikrimah and Abu Malik and recorded by Ibn Jarir. Al-Awfi, narrating from Ibn Abbas, explained that the Jews believed their deceased children would intercede for them and purify them, prompting this revelation to the Prophet Muhammad ﷺ as a correction. Ibn Abi Hatim narrated from Ibn Abbas and others that Jews would bring their children to lead prayers and bring offerings, claiming they bore no sins or faults—an outright falsehood. Allah says, "I do not purify the one who commits sin by the righteousness of the sinless." Then He revealed, "Have you not seen those who declare themselves pure? Rather, Allah purifies whom He wills, and they will not be wronged even as much as the thread of a date stone." It is also narrated from Mujahid, Abu Malik, Al-Suddi, Ikrimah, and Ad-Dahhak, all agreeing on this explanation. Ad-Dahhak added that they claimed neither they nor their children had any sins, which Allah refutes here. Some say the verse was revealed condemning self-praise and boasting. Supporting the condemnation of excessive praise, a sound hadith reported by Muslim from Al-Miqdad ibn Al-Aswad states that the Messenger ordered that dust be thrown on the faces of those who engage in flattery and praise. Another hadith in both Sahih al-Bukhari and Muslim, via Khalid Al-Hidha', from Abd al-Rahman ibn Abi Bakrah, recounts the Prophet ﷺ reprimanding a man praising another by saying, "Woe to you! You have cut the neck of your companion! If one of you must praise his friend, let him say: I think he is so and so, but do not declare anyone pure before Allah." Imam Ahmad recorded that Umar ibn al-Khattab cautioned against claims of certainty about others' faith, knowledge, or Paradise, saying such assertions amount to falsehood and ignorance and endanger one’s own standing. Mu'bad al-Juhani related that Mu'awiyah hardly ever narrated from the Prophet ﷺ without mentioning a warning against boasting and flattery, describing such acts as figurative slaughter of souls. Ibn Jarir transmitted from Yahya ibn Ibrahim al-Mas'udi a report from Al-A'mash, from Qais ibn Muslim, from Tariq ibn Shihab that Abdullah ibn Mas'ud said a man can strive all day in religion but return empty-handed, meeting another who benefits him neither harm nor good, yet claims he has succeeded — while in reality he has angered Allah. Then Ibn Mas'ud recited this verse. Further discussion will occur later in the commentary on the verse, "Do not declare yourselves pure; He is most knowing of who fears Him." This emphasizes that purification and righteousness are solely with Allah's knowledge and choosing. The phrase "they will not be wronged even by the weight of a thread" means they will be fairly rewarded, not missing even the smallest ounce, as explained by Ibn Abbas, Mujahid, Ikrimah, Ata, Al-Hasan, and Qatadah. Some interpret the thread as part of a date’s seed; others as what is woven between fingers—both close in meaning. The statement, "See how they invent lies against Allah" refers to their false claims of purity, their assertion that they are His children and beloved, their belief that only Jews and Christians will enter Paradise, their claim that the Fire will only touch them briefly, and their reliance on the good deeds of their ancestors. Allah firmly rules that the deeds of ancestors benefit not their descendants, as stated in the Qur’an. "And sufficient is their sin as a clear crime" means this lying and fabrication is a manifest wrongdoing and suffices as a clear reason for condemnation. Then regarding the next phrase about those given portions of the Scripture believing in "Al-Jibt and At-Taghut," scholars report varied explanations of "Al-Jibt." Umar ibn al-Khattab said that "Al-Jibt" refers to magic, and "At-Taghut" to Satan. Similar views are reported from Ibn Abbas, Mujahid, Ata, and others. Others said "Al-Jibt" refers to idols, polytheism, or specific individuals like Huyayy ibn Akhtab or Ka'b ibn al-Ashraf, while some described it as sorcerers or priests. Al-Jawhari explained that the word "Al-Jibt" applies generally to idols, priests, magicians, and the like. The Prophet ﷺ said in a hadith that superstition, slander, and magic are among "Al-Jibt," with "Al-Jibt" essentially meaning Satan. The term "At-Taghut" is explained by Mujahid as Satan appearing in human form to whom people would appeal and submit. Imam Malik said At-Taghut includes anything worshipped besides Allah. The phrase indicating that they say to the disbelievers, "These (us) are more rightly guided than those who believe," means they unjustly prefer the disbelievers over the believers, out of ignorance and rejection of the true Scripture. Ibn Abi Hatim recounts various reports about Ka'b ibn al-Ashraf and Huyayy ibn Akhtab denying Prophet Muhammad ﷺ and asserting the superiority of their people and ritual practices. This arrogance provoked the revelation of this verse. Ibn Ishaq narrated that during the arrival of the confederates to Quraysh, several Jewish leaders and tribes declared that the Religion of Muhammad is inferior to theirs and that the followers of Muhammad are misguided. Allah then revealed this passage, reprimanding them and forecasting their ultimate punishment and lack of assistance, referring to their alliance with the polytheists against the Muslims during the Battle of the Confederates. This curse upon them means Allah has condemned them and informed that they will have no helper in this world or in the Hereafter due to their rebellion and collusion with disbelievers, which failed spectacularly. Such is the comprehensive explanation of the meanings, contexts, and scholarly opinions regarding this powerful passage that calls out false self-purification, unmerited boasting, the danger of pride, and belief in superstition, while asserting that Allah alone is the one who truly purifies and judges with perfect knowledge.
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Al-Kafi 1:1541
Al-Kafi · Book 1, Hadith 1541 · Narrated by Abu Abdullah (peace be upon him)
There is no sin except that a faithful servant has been marked with it; he may avoid it for a while, then falls back into it. This is the meaning of Allah’s saying, 'Those who avoid the major sins and immoralities except slight errors.' The slight errors are when a servant commits one sin after another, although it is not from his nature or disposition.
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