Sin in Islam

[Nathaniel]

A few questions related to sin:

What is sin according to Islam? What are the consequences of sinning as opposed to doing good? Why does Allah allow sin and its consequences? How are these consequences "dealt with"? What causes humans to sin?

[Nathaniel]

...maybe I asked a few too many questions all in one go...

So how about the first one: What is sin according to Islam? (i.e. How is it defined?)

[Dagless]

A few questions related to sin:

1) What is sin according to Islam? 2) What are the consequences of sinning as opposed to doing good? 3) Why does Allah allow sin and its consequences? 4) How are these consequences "dealt with"? 5) What causes humans to sin?

I'm not a scholar but here is my opinion:

1) Something which is against the rules set by God.
2) Punishment or forgiveness or both.
3) To test loyalty.
4) I'm not too sure what you mean by this one.
5) Free will (the cause maybe temptation by Satan, others, etc. but essentially its your free will which chooses).

[CosmicPathos]

Rather than asking why does Allah (swt) allow sin, it might be better to ask why should not Allah (swt) allow sin as committed by the hands of men?

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[Hamza Asadullah]

A few questions related to sin:

What is sin according to Islam? What are the consequences of sinning as opposed to doing good? Why does Allah allow sin and its consequences? How are these consequences "dealt with"? What causes humans to sin?

Hello Nathaniel we welcome your questions. Consider the following: Salvation in Islam which is an extract from Islam-A Challenge to Religion

The Buddhist, Christian and Hindu doctrines of salvation have a great deal in common. In each, the emphasis is upon liberation from sin, upon rescue from evil. In each, the objective is a return to the previous state of innocence and bliss. As sin is supposed to be inseparable from life and the phenomenal world is believed to be the abode of evil, it follows that liberation can be achieved only by renouncing the world. This doctrine appears in its purest form in Buddhism. It has been to some extent toned down in Christianity and
Hinduism.

It must be admitted that during certain periods of human history, the doctrine
attracted large numbers of men and cast its spell even on men of learning and intelligence.

It is a fact that during these periods, men had suffered acute frustration and were disillusioned with life. Having nothing to hope for in this world, they centred their hopes on the other world where they might get all that they lead missed in this world. This doctrine is the product of the disillusionment and defeatism. It is clearly repugnant to men who are sane and normal. It is in direct opposition to reason, to experience and to the progress of
mankind. Hope cannot be killed-it springs anew in the human heart. When man had recovered his natural buoyancy, he recoils with horror from such a dismal doctrine. He tends to look on the world of matter as a field for varied fruitful activities. He refuses to believe that his soul will be blighted by the slightest contact with the world. The doctrine also implies that the world has no purpose or design.

If accepted whole-heatedly, it will prove to be best for life and of the desire for progress. If ever it becomes the dominant creed, humanity will be doomed to stagnation and decay. All the health instincts in man rebel against such a barren concept. To believe in a God Who has created a world which should be shunned is derogatory both to God and man.


The Quranic concept of salvation is of a different kind, and, as it will become clear in the course of this exposition, attained to the constructive and progressive forces in man. In the first place, the world of matter is regarded as embodying a purpose which is consonant with the purpose inherent in the human self. the following verse should be noted:


"And We created not the heavens and the earth, and what is between them, in sport (21 :16).


It is a world which is responsible to man’s needs, both physical and human. It is world which man, if he likes, can mould "nearer to his heart’s desire." It is a world which offers full scope for the development and fulfilment of his being. Knowing that he can engage in fruitful activities in the world, he has no excuse for infirmity of purpose.


Moreover, in the Quran, the emphasis is on the positive content of salvation. It is not conceived as a negation of pain and liberation from evil. It consists in the sense of fulfilment, the feeling of realisation and the thrill of expansion. Man is endowed with a number of potentialities. By developing these he reaches his full stature and qualifies for still higher stages awaiting him. Man must discover in what direction his self can develop and then he must create the conditions, physical as well as social, which favour the development. His main task in this life is to develop his self by conquering the forces of nature and employing them for the development of mankind :

He is indeed successful who causeth his self to grow, and he is indeed a failure who stunteth it (91 : 9-10).


III. Life-A Struggle,

Life is a constant struggle against forces hostile to it -forces hostile to it—forces which would destroy it if they were not successfully opposed. In the external environment, there are wide variations in temperature. Sometimes it is too cold for man, sometimes it is too hot. Homeostatic mechanisms in the body usually keep the body temperature at the normal level. Without them, the human body will burn or freeze to death. Again, the body is assailed by a. variety of pernicious germs which tend to destroy it. As long as man lives, he keeps up the fight against these destructive forces. The struggle ceases only with death. It is, however, not only on the physical plane that the struggle is carried on.

On the moral plane too, he has to struggle against forces of destruction which would disintegrate and disrupt his self. Here the problem is more difficult and complicated, as the self has to contend with the destructive forces of the external world as well as the impulses of debasing animality which rise in man if not checked. Man naturally looks around for help as he very often finds it difficult to keep the enemy at bay. The Divine Guidance in the Quran offers man effective help in the moral struggle. This help is given according to a definite programme. The first part of the programme may be characterised and prophylactic. It helps man to guard himself against both the open and insidious attacks of destructive forces. This form of help is termed Maghfirah in the Quran. Ghafrun means "to cover" and Mighfar, which is derived from it means the helmet which protects the head of the warrior from the blows of the enemy.

The Quran protects the human self just as effectively from the blows of destructive forces. Man quails when he finds himself facing the formidable array of the forces of destruction. He begins to weaken and to give way to despair. The Divine programme prevents him from yielding to batil by replenishing his store of moral energy and by inspiring faith in his heart that the haqq, though weak at the moment, will finally, prevail over batil. Many may feel defenceless against the forces of batil but when the Divine Revelation has instilled in his heart Iman and courage, he enters the arena with renewed confidence and hope. This is how the first part of the programme helps him. The second part, Taubah, in the terminology of the Quran, is curative. Many may have yielded to batil and may have followed the wrong path. Even then, the Quran says, their case is not hopeless. Taubah offers them a sure remedy.

Taubah is derived from the root T’aba which means to return. Taubah, therefore does not mean vain regret or futile remorse. It means that when man realises that he has been following the wrong path, he should have the courage to stop and retrace his steps. In this sense Taubah means heart-searching, reappraisal of the situation and re-assessment of the policy he has been following. Suppose a man suddenly realises that the path he has been following is taking him farther away from his real goal. If he is wise, he will not merely sit down and give himself up to unrestrained grief. It will resolutely hasten back to his starting point and when he has reached it, he will, after due deliberation, choose a new path Taubah, on the moral plane, represents the same sensible way of acting. But Taubah has in it an ingredient of Divine help. The man who has realized his mistake and is eager to rectify it, is not left to his own resources.

Unstinted Divine help is given to him in the shape of Divine guidance which never errs. Otherwise, the sense of having wasted his time and the feelings of uncertainty about the results of his further efforts will weigh heavily on him and will hamper his efforts to regain the right path. The Divine help, the concomitant of Taubah, refreshes and re-invigorates him so that he acts with re-doubled energy. In short, Maghfirah assists a man in warding off the blows of shaar, but when he is hit, Taubah helps to repair the damage done. It should be need that Taubah is not a passive act of regret ; it is positive effort at restoration of the lost position, with regeneration of energy born out of hope and confidence. Taubah is not merely withdrawal from what was destructive ; it is the annulment of its consequences. Says the Quran.

Lo, good deeds annul ill deeds (11:114)

Taubah thus fortifies the constructive forces in man and enables them to repair the damage to the self, which was caused by his destructive deeds. The Quran assures man that if he does not surrender himself to sharr on the big issues, his paltry lapses will not be permitted to impede his progress to his goal.

And if ye avoid the great things which ye are forbidden, We will remit from your lapses and make you enter a noble gate (4:32), since the constructive results of your noble deeds outweigh the destructive consequences of your lapses.

IV. Conclusion


We have since considered two different views of salvation. It will be seen that the concept of salvation set-forth in the Quran is a positive achievement as against the negative and barren concept of escapism favoured in certain quarters. The latter springs from a misplaced notion of man’s nature and from a misconception of his relationship to the world. It throws man into the turmoil with the handicap of tainted soul in perverse world, giving the only recourse of renouncing the combat and fleeing from it. Why set such a futile stage at all.

Divine purpose runs through the world, a purpose of which is akin to the purpose for which is endowed with the self. No doubt, the odds are set against him. But the obstacles care there not to frustrate him, but to call forth the best in him. They are designed to put him on his mettle and permit the indomitable spirit he possesses to reveal itself in all its glory. Man develops his powers in the course of overcoming obstacles. Frustration forces him to reconstruct his personality. Rebuffs and set-backs toughen and harden him and by facing them he develops a mature personality. So we see that even the world at times appears to be stern and unkind, in the long run it turns out to be man’s ally and not his foe.


Certainly man often goes astray. As a free being, it is his privilege. When he commits a mistake, he has to pay the price for it and in the process he realises that he is fully responsible for his action and that the freedom he enjoys is real and not illusory. To err is human, and it is natural for man to commit a mistake now and again. If he acts wrongly, his self is stained, but the stain can be removed. If he realises his mistakes and sincerely tries to make amends for his wrong-doing, he can recover his poise. This is the truth that is clearly set fourth in the Quran. The Quran is a gospel of hope. It forbids man to give way to despair. A man may have led a wrong life for years but if he resolutely turns his face in the right direction and persists in acting rightly, he will not find the path to self-realisation blocked for all time. Right actions nullify wrong actions. The man who is saved is not one who has never committed a mistake, which is impossible, but one whose right actions outweigh his wrong actions. says the Quran :


Then those whose scales are heavy, they are the successful.
And those whose scales are light are those who lose their self
(23 : 102-103).

What exactly is meant by saving one’s self or losing it? These phrases become intelligible only when viewed in relation to the goal-seeking activity of the human self. The deepest urge in man is for self-development and self-realisation. When he is making progress towards this goal, he feels happy and knows that he is on the way to qualify himself for promotion to a higher plane of existence.

For the self lives in and through activity, and the activity natural to it is always in an upward direction. Inaction is the death of the self, and so is movement in a downward direction. When the self of man is making steady progress towards the goal, it may be with occasional deviations and backsliding, but it slowly moves forward, until it finds itself in a state which is symbolised by Jannah, or paradise. The picturesque imagery with which it is represented, has misled many into thinking that it is a place which provides gratification for the, senses. It is not a place but a state of mind, a state charged with the sense of fulfilment and the feeling of high aspiration. It is akin to the feeling that the mountaineer experiences when, after wearily climbing the hillside and avoiding boulders, he finally reaches the lofty peak. Loftier peaks swim into his vision and invite him to fresh conquests. For him it is at once the end of a journey and the beginning of another. His joy at successful action achievement is blended with the thrill of excitement at the discovery of fresh fields for adventure. Such is the state of mind of those who have fully realized themselves on the human plane and are ready to ascend to a higher one.


The state of mind directly opposite to this has been designated as Jahannam. It is the Arabic form of the Hebrew word Gehenna. Originally Gehenna meant the valley of Hannom, where human sacrifices to Baal and Moloch were offered. 1 Jahannam symbolises that condition of existence in which the self's purposeful activity is brought to a stand-still. Enfeebled and debilitated by continuous and persistent wrong doing, the self loses its capacity for progress and for moving towards a higher state of being. Its urge for progress is crushed and the enervated self surrenders itself to regret and remorse. It has voluntarily relinquished its right to participate in the pursuit of the good. If it ever feels the desire to rejoin the match of free selves, the desire is too weak to pull it out of the slough of despair and inaction. In the words of the of the poet, Robert Frost, it has :

Nothing to look backward to with pride and nothing to look forward to with hope.

The Quran asserts :

Whenever in their anguish they desire to come forth therefrom, they shall be turned back into it (22 22).

The inmates of Jannah will be spared the sight of this slough of despondence:

They shall not hear the slightest sound thereof (21 : 102).


They will continue their forward march, steadily rising in the scale of existence and testing the joys of self-fulfilment. The process of their self-development will be continuous and unlimited. when they have attained a high stage, the vision of a still higher one will spur them on to put forth fresh efforts. For them the reward of victory will not be well-earned rest but a greater zeal for action and a new vista to their ambition.


Such is the picture of heaven and hell that the Quran presents for the edification of man. According to the view upheld by the Quran, salvation is not liberation from "evil"; evil in ourselves or in the world. To achieve salvation is to prove one's fitness for entering on a higher plane of existence. Reward and punishment are wrongly conceived as coming from external source.

They are the natural consequences of what we do and think and manifest themselves in the enrichment or impoverishment of our self. Heaven and Hell do not exist outside us, somewhere in the outer space. They are states of the self. Hell is the state in which the self finds its progress blocked. Heaven is the state in which the way to development lies open to the self. To cease to aspire is to be doomed to Hell, to be able to aspire is to be in Heaven. There is, therefore, no room for intercession and redemption in Islam. What we become, we become through our own actions. We cannot carry the burden of any other person and no one can relieve us of the burden we bear.

The concept of sin also must be reformulated so as to bring it into harmony with the above view. Sin should not be conceived as the taint of evil that clings to the soul from birth, being either the legacy of our forefathers or the result of our own previous life. Sin is the ill effect on our self of our own wrong doing. It can be obliterated by our own right action and not by the action of any one else. If we have committed wrong unwillingly, heedlessly or even with our eyes open, we can draw solace from the reflection that we hold the remedy in our hands.


Finally we can define "wrong"—A'mal-us-Sayyiah—as an act which impoverishes the self, curtails its freedom, jeopardises its independence and weakens its urge for development. To react to it by impotent rage, helpless grief or self mortification serves no purpose. The proper reaction is to make a determined effort to regain our balance and follow the right path with redoubled energy. We would also do well to bear in mind that our final success depends not on our sinlessness but on the preponderance of our right actions over wrong ones. "Sense of sin" is one of the main sources of unhappiness. The healthy attitude to a weakened self inculcated by the Quran is a sure safeguard against unhappiness and infirmity of purpose. It may be added that Jannah and Jahannam are not held over till after death; they manifest themselves in this life and continue thereafter.

Source:http://www.islamawareness.net/Salvation/salvation1.html

[islamlover_girl]

here`s malor sins in Islam:

01. Associating anything with Allah
02. Murder
03. Practising magic
04. Not Praying
05. Not paying Zakat
06. Not fasting on a Day of Ramadan without excuse
07. Not performing Hajj, while being able to do so
08. Disrespect to parents
09. Abandoning relatives
10. Fornication and Adultery
11. Homosexuality(sodomy)
12. Interest(Riba)
13. Wrongfully consuming the property of an orphan
14. Lying about Allah and His Messenger
15. Running away from the battlefield
16. A leader's deceiving his people and being unjust to them
17. Pride and arrogance
18. Bearing false witness
19. Drinking Khamr (wine)
20. Gambling
21. Slandering chaste women
22. Stealing from the spoils of war
23. Stealing
24. Highway Robbery
25. Taking false oath
26. Oppression
27. Illegal gain
28. Consuming wealth acquired unlawfully
29. Committing suicide
30. Frequent lying
31. Judging unjustly
32. Giving and Accepting bribes
33. Woman's imitating man and man's imitating woman
34. Being cuckold
35. Marrying a divorced woman in order to make her lawful for the husband
36. Not protecting oneself from urine
37. Showing-off
38. Learning knowledge of the religion for the sake of this world and concealing that knowledge
39. Bertrayal of trust
40. Recounting favours
41. Denying Allah's Decree
42. Listening (to) people's private conversations
43. Carrying tales
44. Cursing
45. Breaking contracts
46. Believing in fortune-tellers and astrologers
47. A woman's bad conduct towards her husband
48. Making statues and pictures
49. Lamenting, wailing, tearing the clothing, and doing other things of this sort when an affliction befalls
50. Treating others unjustly
51. Overbearing conduct toward the wife, the servant, the weak, and animals
52. Offending one's neighbour
53. Offending and abusing Muslims
54. Offending people and having an arrogant attitude toward them
55. Trailing one's garment in pride
56. Men's wearing silk and gold
57. A slave's running away from his master
58. Slaughtering an animal which has been dedicated to anyone other than Allah
59. To knowingly ascribe one's paternity to a father other than one's own
60. Arguing and disputing violently
61. Witholding excess water
62. Giving short weight or measure
63. Feeling secure from Allah's Plan
64. Offending Allah's righteous friends
65. Not praying in congregation but praying alone without an excuse
66. Persistently missing Friday Prayers without any excuse
67. Unsurping the rights of the heir through bequests
68. Deceiving and plotting evil
69. Spying for the enemy of the Muslims
70. Cursing or insulting any of the Companiions of Allah's Messenger

source http://www.themodernreligion.com/misc/hh/major_sins.htm

[islamlover_girl]

Why does Allah allow sin ?

Allah created us to test us who will be better

[He] who created death and life to test you [as to] which of you is best in deed - and He is the Exalted in Might, the Forgiving (Translation of Quran surat Al Mulk:2)


About the relation between sin and good deeds
Indeed, good deeds do away with misdeeds. That is a reminder for those who remember.(translation of Quran surat hod:114)

[جوري]

Major and Minor Sins in Islam

Sinful Acts According to Qur'an and Hadith

Mar 3, 2009 Christine Benlafquih

How can a Muslim differentiate between major and minor sins? What acts are regarded as sinful in Islam? Learn what's considered a minor or major sin in Islam.

In Islam, a sin is defined as any act which contradicts the commandments or Will of Allah (the One God, the Creator).
Some sins are regarded as major, while others are considered minor. What are the differences between the two?
Major Sins in Islam

Some scholars assert that there are seven major sins, based on the following narration (hadith) by the Prophet Muhammad (peace be upon him): "Avoid the seven noxious things: associating anything with Allah, magic, killing one whom Allah has declared inviolate without a just case, consuming the property of an orphan, devouring usury, turning back when the army advances, and slandering chaste women who are believers but indiscreet." (Bukhari and Muslim)
Other scholars cite evidence that Islam's major sins are actually much greater in number.
These religious scholars define major sins as acts which are expressly forbidden in the Qu'an or by the Prophet Muhammad (peace be upon him), or for which there is a hadd punishment under Islamic law. A hadd punishment is a punishment specified by Allah in the Qur'an.






Under this definition, the list of major sins includes (but is not limited to) the following acts:

• Worshiping others, or associating partners with Allah (shirk)
• Believing in superstition, fortune telling and astrology
• Using magic or sorcery
• Committing murder
• Committing suicide
• Bearing false witness
• Committing adultery or fornication
• Cheating, stealing, and lying
• Charging or paying interest or usury (riba)
• Consuming pork or alcohol
• Consuming the wealth of an orphan
• Not fasting for Ramadan
• Not observing daily prayers
• Not paying zakat (annual charity)
• Gambling
• Oppression and unjust leadership
• Bribery, betraying trusts and breaking contracts
• Backbiting and slandering
• Breaking the ties of kinship
• Disobeying or not honoring one's parents

Minor Sins in Islam

Minor sins are acts which are displeasing to Allah but for which no specific punishment or severe warning has been issued. In this case, a Muslim's conscience and heart help him to know that an act is sinful.
The Prophet Muhammad (peace be upon him) said, "Righteousness is good character, and sin is that which wavers in your heart and which you do not want people to know about." (Muslim)
Minor sins are not, however, to be taken lightly, as disobeying Allah is always a serious matter. Allah says: “You counted it a little thing, while with Allah it was very great.” (Qur'an 24:15)
Minor sins can easily lead someone to commit a major sin, and repeatedly committing a minor sin will change its status to that of a major sin.
Furthermore, habitual sinning causes a Muslim to lose faith and disregard the commandments of Allah. In the Qur'an, Allah says: “Nay, their hearts have been sealed by the sins they have accumulated.” (Qur'an 83:14).
Forgiveness and Expiation in Islam

Scholars agree that while good deeds and extra acts of worship help expiate minor sins, they won't compensate for major sins. Instead, a Muslim must make sincere repentance for major sins by showing genuine remorse, praying for Allah's Mercy and Forgiveness, and avoiding that sin in the future.
Only a person who avoids major sins will have good deeds such as charity, praying, or fasting accepted as expiation for minor sins. Allah says: “If you shun the great sins which you are forbidden, We will do away with your small sins and cause you to enter an honorable place of entering.” (Qur'an 4: 31)
Shirk, however, is the one sin which Allah will not forgive. "Verily, Allah forgives not that partners be set up with Him (in worship) but He forgives other than that to whom He pleases; and whoever sets up partners with Allah (in worship), he has indeed invented an enormous wrong." (Qur'an 4:48)
Remembrance of Allah

A Muslim should strive at all times to remember Allah, as this helps him refrain from sins of the tongue, heart, mind and hands. As Sheikh Muhammed Salih Al-Munajjid advises on Islam-qa.com, "The Muslim should not look at how small or great the sin is, rather he should look at the greatness and might of the One Whom he is disobeying."
For related reading, see Sincere Repentance and Do Muslims Believe in Original Sin?
Sources:

• Islam-qa.com
• Islamonline.net
• Major Sins in Islam, Compiled and Translated into English by Muhammad Iqbal Siddiqi, International Islamic Publishers, New Delhi (1988).

[جوري]

Major and Minor Sins in Islam

Sinful Acts According to Qur'an and Hadith

Mar 3, 2009 Christine Benlafquih

How can a Muslim differentiate between major and minor sins? What acts are regarded as sinful in Islam? Learn what's considered a minor or major sin in Islam.

In Islam, a sin is defined as any act which contradicts the commandments or Will of Allah (the One God, the Creator).
Some sins are regarded as major, while others are considered minor. What are the differences between the two?
Major Sins in Islam

Some scholars assert that there are seven major sins, based on the following narration (hadith) by the Prophet Muhammad (peace be upon him): "Avoid the seven noxious things: associating anything with Allah, magic, killing one whom Allah has declared inviolate without a just case, consuming the property of an orphan, devouring usury, turning back when the army advances, and slandering chaste women who are believers but indiscreet." (Bukhari and Muslim)
Other scholars cite evidence that Islam's major sins are actually much greater in number.
These religious scholars define major sins as acts which are expressly forbidden in the Qu'an or by the Prophet Muhammad (peace be upon him), or for which there is a hadd punishment under Islamic law. A hadd punishment is a punishment specified by Allah in the Qur'an.



Under this definition, the list of major sins includes (but is not limited to) the following acts:

• Worshiping others, or associating partners with Allah (shirk)
• Believing in superstition, fortune telling and astrology
• Using magic or sorcery
• Committing murder
• Committing suicide
• Bearing false witness
• Committing adultery or fornication
• Cheating, stealing, and lying
• Charging or paying interest or usury (riba)
• Consuming pork or alcohol
• Consuming the wealth of an orphan
• Not fasting for Ramadan
• Not observing daily prayers
• Not paying zakat (annual charity)
• Gambling
• Oppression and unjust leadership
• Bribery, betraying trusts and breaking contracts
• Backbiting and slandering
• Breaking the ties of kinship
• Disobeying or not honoring one's parents

Minor Sins in Islam

Minor sins are acts which are displeasing to Allah but for which no specific punishment or severe warning has been issued. In this case, a Muslim's conscience and heart help him to know that an act is sinful.
The Prophet Muhammad (peace be upon him) said, "Righteousness is good character, and sin is that which wavers in your heart and which you do not want people to know about." (Muslim)
Minor sins are not, however, to be taken lightly, as disobeying Allah is always a serious matter. Allah says: “You counted it a little thing, while with Allah it was very great.” (Qur'an 24:15)
Minor sins can easily lead someone to commit a major sin, and repeatedly committing a minor sin will change its status to that of a major sin.
Furthermore, habitual sinning causes a Muslim to lose faith and disregard the commandments of Allah. In the Qur'an, Allah says: “Nay, their hearts have been sealed by the sins they have accumulated.” (Qur'an 83:14).
Forgiveness and Expiation in Islam

Scholars agree that while good deeds and extra acts of worship help expiate minor sins, they won't compensate for major sins. Instead, a Muslim must make sincere repentance for major sins by showing genuine remorse, praying for Allah's Mercy and Forgiveness, and avoiding that sin in the future.
Only a person who avoids major sins will have good deeds such as charity, praying, or fasting accepted as expiation for minor sins. Allah says: “If you shun the great sins which you are forbidden, We will do away with your small sins and cause you to enter an honorable place of entering.” (Qur'an 4: 31)
Shirk, however, is the one sin which Allah will not forgive. "Verily, Allah forgives not that partners be set up with Him (in worship) but He forgives other than that to whom He pleases; and whoever sets up partners with Allah (in worship), he has indeed invented an enormous wrong." (Qur'an 4:48)
Remembrance of Allah

A Muslim should strive at all times to remember Allah, as this helps him refrain from sins of the tongue, heart, mind and hands. As Sheikh Muhammed Salih Al-Munajjid advises on Islam-qa.com, "The Muslim should not look at how small or great the sin is, rather he should look at the greatness and might of the One Whom he is disobeying."
For related reading, see Sincere Repentance and Do Muslims Believe in Original Sin?
Sources:

• Islam-qa.com
• Islamonline.net
• Major Sins in Islam, Compiled and Translated into English by Muhammad Iqbal Siddiqi, International Islamic Publishers, New Delhi (1988).

[abu salaahudeen]

...maybe I asked a few too many questions all in one go...

So how about the first one: What is sin according to Islam? (i.e. How is it defined?)

disobidience to the commandments of God and engaging in the prohibited matters

thats my limited definition

[World Peace]

Salam aleacom

Useful articles


The Original Sin

“…No person earns any (sin) except against himself (only), and no bearer of burdens shall bear the burden of another…” (Quran 6:164)

“The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers: every man shall be put to death for his own sin.” (Deuteronomy 24:16)

None can reject that in these two verses, the first from the Quran and the second from the Bible, is an allusion to the same meaning: that the Just God will never punish people for the sins of others.
Christianity alleges that God created humans to live eternally in Heaven, and that when Adam ate from the tree from which he had been forbidden, God punished him through death and banishment from Heaven. They further assert that as death was inherited by his progeny, so too was the sin of their father, which was a permanent stain on the hearts of humanity, never to be removed except through a sacrifice so great that it would oblige God to forgive humanity. This sacrifice would be nothing other than the sacrifice of God himself, incarnate in His “son” Jesus. Therefore Christianity deems all of humanity as ****ed to Hell for the sin of Adam from which they could never be cleansed, except through the belief that God became incarnate and died for Adam’s sin, ritualized as Baptism, through which Christians are ‘born again’ into the world, but this time free of sin.[1] So we see that the theory of ‘Original Sin’ forms the basis of various Christian beliefs, from the crucifixion of Jesus to the concept of salvation and savior from Hell. It forms the very basis for the mission of Jesus himself.
So the questions arise, is humanity guilty for the sin which Adam committed by eating from the tree he was forbidden? Must we all repent from that great sin? In what way is one to repent? And if so, what is the fate of those who did not?
Islam strictly promotes the notion that the punishment of sins will only be faced by those who commit them. Sin is not a hereditary trait or ‘stain’ passed to one’s progeny one generation to another. All people will be accountable to what only they themselves did in this life. Therefore, even though the Quran mentions the sin of Adam and how he was banished from the Garden, it places no responsibility on the shoulders of his progeny. None of the Prophets before Jesus were known to have preached this concept, nor were any other beliefs or rituals based upon this belief. Rather, salvation from Hell and attainment of Paradise was achieved through the belief in One God and obedience to His commandments, a message preached by all prophets, including Muhammad, may the mercy and blessings of God be upon him, as well.

The Oft-Forgiving, the Most Merciful

As for the sin of Adam, the Quran tells us that he repented for his sin. God revealed to him words with which to repent, which he then accepted from him.
“Then Adam received Words (of forgiveness) from his Lord, and he accepted his repentance. Verily, He is the One Who repeatedly accepts repentance, the Most Merciful.” (Quran 2:37)

Through God’s acceptance of Adam’s repentance, Adam was cleansed of the sin which he committed. God in the Quran repeatedly ascribes to Himself attribute of mercy and forgiveness. He also mentions that from His Names are The Oft-Forgiving, The Most Merciful, the Accepter of Repentance, and others, all of which emphasize the All-Encompassing Mercy of God. Even to those who have sinned much and may lose hope in the forgiveness of God, He says:

“Say: ‘O My slaves who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of God, indeed God forgives all sins. Truly, He is Oft-Forgiving, Most Merciful.’” (Quran 39:53)

If a person sins, all they need to do is truly repent from their heart, and they will find God Ever Merciful. Adam did sin, and the sin did stain his heart, but it was removed through his repentance. The Prophet Muhammad said:
“Indeed if a believer sins, a black spot covers his heart. If he repents, and stops from his sin, and seeks forgiveness for it, his heart becomes clean again. If he persists (instead of repenting), it increases until covers his heart…” (Ibn Maajah)

Even if we were to say that Adam did not repent, that stain is not passed on to further generations. Therefore, we see that God does not need any physical sacrifice in order to forgive sins, and that no sin is too great for His Mercy; to say so would be to ascribe deficiency to His Excellence and Perfection. The Prophet Muhammad relates to us that God said:
“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 at it.” (Al-Tirmidhi)

God says in the Quran in regards to sacrifice, that it is the intention of the person when offering the sacrifice which is of importance, and not the actual sacrifice itself.
“It is neither their meat nor their blood that reaches God, but it is piety from you that reaches Him...” (Quran 22:37)

If we were to implement this verse in regards to the original sin and God incarnate sacrificing himself in order to forgive all of humanity, we see that even without seeking repentance for Adam’s sin, God forgave human beings due to His Own Sacrifice. Could He not have forgiven them without such a sacrifice?

It is also mentioned in the bible:

“To what purpose (is) the multitude of your sacrifices unto me? Saith the LORD: I am full of the burnt offerings of rams and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats. When ye come to appear before me, who hath required this at your hand, to tread my courts? Bring no more vain oblations; incense is an abomination unto me; the new moons and Sabbaths, the calling of assemblies, I cannot away with; (it is) iniquity, even the solemn meeting. Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear (them). And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood. Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.”[2]

Footnotes: [1]Apol., I, Ixvi.
[2]Isaiah 1:11-18

References
M. Abdulsalam
http://www.islamreligion.com/articles/13/




The Divine Will of the Perfect God

So Adam sought forgiveness for His sin, and God accepted it from Him. Another crucial point which must be mentioned is that God created humans with a free will, and He knew that humanity would sin. For this reason, no human is expected to be perfect, but rather, God knows that they will sin. What is expected from humans is that they repent from their sin. The Prophet, may the mercy and blessings of God be upon him, said:
“All children of Adam repetitively make mistakes, but the best of those who make mistakes are those who repent.” (Ibn Maajah)
The Prophet also said:
“By Him in Whose Hand is My soul (i.e. God), if you did not commit sins, God would do away with you and come with a race which committed sins. They would seek forgiveness from God and He would forgive them. (Saheeh Muslim #4936)
So here we see that it was in the Great and Wise plan of God that Adam sin and that God forgive him for that sin, and to say that Adam went against the Universal Will of God by sinning is a blasphemy against the All Encompassing Knowledge, Power, and Will of God. Christianity goes so far as to say that God even repented from the creation of humans! May God be free from all defects people attribute to Him. In Genesis 6:6, it says to quote:
“And it repented the Lord that he had made man on the earth, and it grieved him at his heart”[1]
To agree to this would mean that Adam did something which was out of the Will, Power, and Knowledge of God, and that God regretted His creation of humans. God is All-Perfect and so are His deeds, and there is no defect or shortcoming in them; He does nothing except with total and complete perfection and wisdom. Islam in no way agrees to this belief and, as we mentioned, all of what occurred in the story of Adam was within the perfect plan of God. The Prophet said:
“Indeed God put everything into its proper measure fifty thousand years before the creation of the heavens and the earths.” (Al-Tirmidhi)

God mentions in the Quran what took place between the angels when He announced the creation of humans, and from this we see that it was known to God and part of His Great and Divine Plan that humans would sin. God says:
“And (remember) when your Lord said to the angels: ‘Verily, I am going to place (mankind) generations after generations on earth.’ They said: ‘Will You place therein those who will make mischief therein and shed blood, - while we glorify You with praises and thanks and sanctify You.’ He (God) said: ‘Indeed I know that which you do not know.’” (Quran 2:30)
It is also clear from these verses that God did not create humans as immortal, and that death was prescribed for them from the beginning of their creation. As for the consequences of the sin of Adam, which was his extradition from the Garden, this was felt by those to come after him and this is only natural. If one was to become drunk and have a car accident, and some of the passengers die, the sin of driver effects the passengers in their death, but that does not mean that the passengers are to be held to account for the sin of the driver.

The Innocent

Another question which must be dealt with is the fate of those who came before the claim that God became incarnate and sacrificed himself for the sins of humanity, as well as the fate of those who were not baptized, as baptism is the rite which all Christians must perform in order to be cleansed of Original Sin. In Christian belief, all humans previous to the incarnation of God, including the Prophets and infants usually regarded as sinless, are not free from the Original Sin of Adam, and therefore cannot enter the Kingdom of Heaven, As Augustine said: “Do not believe, nor say, nor teach, that infants who die before baptism can obtain the remission of original sin.”[2] Only until recently, non-baptized infants were not buried in consecrated ground because they were believed to have died in original sin.

Also, we know that the verse in the Apostles’ Creed, “… and (Jesus) descended into Hell”[3], is said to mean that Jesus descended to Hell to free the righteous souls who were there due to the sin of Adam. This leads us to believe that all those before the coming of Jesus are in Hell, even if they were from the righteous. Paul mentioned this himself in Galatians:
“… a man is not justified by the works of the law ... for by the works of the law shall no flesh be justified.” (Galatians 2:16)
Here it is clear that adherence to the commandments of God is not enough for salvation, even for those before Jesus. This also holds true to all those who have not received the message of Christianity. We must ask; why did not the Prophets before Jesus call to this notion of original sin? Did they lie when they said that it was enough to Worship One God and obey His commandments to achieve Paradise? Why did not God come and free humanity from sin at the time of Adam so that the righteous and others would not be in Hell due to his sin? Why are infants, humanity before Jesus, and others who have not heard about Christianity, held accountable for a sin they never committed, nor have knowledge about how to remit themselves from it? The truth of the matter is that the notion of “Original Sin”, as many others, was one introduced by Paul and later expounded on by Christian scholars and councils.
“The Old Testament says nothing about the transmission of hereditary sin to the entire human race… the main scriptural affirmation of the doctrine is found in the writings of St. Paul…”[4]
This concept though, was expounded by Augustine of Hippo, one of the most prominent Christian scholars in History. The basis of this concept is that “the deliberate sin of the first man (Adam) is the cause of original sin.”[5] The Second Council of Orange (529 C.E.) declared, “One man has transmitted to the whole human race not only the death of the body, which is the punishment of sin, but even sin itself, which is the death of the soul.”[6]
The concept of original sin is one which has no basis in previous scriptures regarded as divine by Christianity. None of the Prophets before Jesus were known to have preached this concept, nor were any other beliefs or rituals based upon them. Rather, salvation from Hell was achieved through the belief in One God and obedience to His commandments which was preached by all prophets, including the Prophet of Islam, Muhammad, may God praise them.

Summary

In Islam, the key to salvation is the belief in and worship of the One True, Unique and Perfect God and obedience to His commandments, the same message brought by all Prophets. Islam preaches that a person must work righteousness and avoid sin to attain Paradise, and that if one sins, that they seek repentance for it from their heart. Through this and the Mercy and Grace of God, they will enter Paradise. Islam does not deem that all those before the advent of Muhammad are doomed to Hell, but rather that each nation was sent a prophet by the same One God, and it was upon them to follow His commandments. Those who have not heard of the message are not held liable to follow Islam, and God will deal with them with His Perfect Justice on the Day of Judgment. Infants and children of both Muslims and disbelievers alike are in enjoyment in Paradise upon death. Due to the infinite Justice of God:
“No one laden with burdens can bear another’s burden. And We never punish (people) until We have sent (to them) a Messenger (to give warning).” (Quran 17:15)






Footnotes:

[1]King James Version.

[2]De Anima (III).
[3]The creed based on the Catechism of the Council of Trent.
[4]Merriam-Webster’s Encyclopedia of World Religions. P.830. 1999, Merriam Webster, inc.
[5]De Nuptiis et Concupiscentiâ, II, xxvi, 43
[6]Enchiridion Symbolorum, Heinrich Joseph Dominicus Denzinger. n. 175 (145)

M. Abdulsalam
http://www.islamreligion.com/articles/12/


Another useful article

The concept of original sin is completely foreign to Judaism and Eastern Christianity, having achieved acceptance in only the Western Church. Furthermore, Christian and Islamic concepts of sin are virtual opposites with respect to certain nuances. For example, there is no concept of “sinning in the mind” in Islam; to a Muslim, an evil thought becomes a good deed when a person refuses to act upon it. Overcoming and dismissing the evil thoughts which forever assail our minds is considered deserving of reward rather than punishment. Islamicly speaking, an evil thought only becomes sinful when acted upon.
Conceiving good deeds is more contrary to the base nature of man. Since our creation, if not bound by societal or religious restrictions, humankind has historically dined on the banquet of life with lust and abandon. The orgies of self-indulgence that have carpeted the corridors of history envelop not only individuals and small communities, but even major world powers which ate their fill of deviancy to the point of self-destruction. Sodom and Gomorrah may top most lists, but the greatest powers of the ancient world—to include the Greek, Roman and Persian empires, as well as those of Genghis Khan and Alexander the Great—certainly bear dishonorable mention. But while examples of communal decadence are innumerable, cases of individual corruption are exponentially more common.

So, good thoughts are not always the first instinct of humankind. As such, the Islamic understanding is that the very conception of good deeds is worthy of reward, even if not acted upon. When a person actually acts upon a good thought, Allah multiplies the reward even further.

The concept of original sin simply does not exist in Islam, and never has. For the Christian readers, the question is not whether the concept of original sin exists in present day, but whether it existed during the period of Christian origins. Specifically, did Jesus teach it?
Apparently not. Whoever dreamt up the concept, it certainly wasn’t Jesus, for he reportedly taught,

“Let the little children come to me, and do not forbid them, for of such is the kingdom of heaven” (Matthew 19:14)
We may well wonder how “for of such” could be “the kingdom of heaven” if the unbaptized are hell‑bound. Children are either born with original sin or are bound for the kingdom of heaven. The church can’t have it both ways. Ezekiel 18:20 records,
“The son shall not bear the guilt of the father, nor the father bear the guilt of the son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself.”
Deuteronomy 24:16 repeats the point. The objection may be raised that this is Old Testament, but it’s not older than Adam! If original sin dated from Adam and Eve, one wouldn’t find it disavowed in any scripture of any age!

Islam teaches that each person is born in a state of spiritual purity, but upbringing and the allure of worldly pleasures may corrupt us. Nonetheless, sins are not inherited and, for that matter, not even Adam and Eve will be punished for their sins, for God has forgiven them. And how can humankind inherit something that no longer exists? No, Islamicly speaking, all of us will be judged according to our deeds, for
“…man can have nothing but what he strives for” (Quran 53:38–39)
…and
“Who receives guidance, receives it for his own benefit: who goes astray does so to his own loss: no bearer of burdens can bear the burden of another ...” (Quran 17:15)
Each person will bear responsibility for his or her actions, but no infant goes to hell for being unbaptized and burdened with sin as a birthright—or should we say a birthwrong?

Dr. Laurence B. Brown
http://www.islamreligion.com/articles/1776/

Wasalam aleacom

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