Ma'siya (disobedience, sin)

المعصية

In the Kuwaiti encyclopedia's account, disobedience (ma'siya) is lexically leaving obedience and in the jurists' technical sense a forbidden act intended in itself. It differs from a slip (zalla), which is not intended in itself. Jurists divide sins into minor and grave, a view some deny, and by the soul's inclination. Their effects include worldly penalties, spiritual deprivation and punishment in the hereafter. Repentance is obligatory at once; persistence is condemned; concealment is recommended except where a hadd is involved. Contracts for hiring, endowment, bequest and vows for sin are invalid, and zakat is not given to a traveller on a sinful journey. 1 2 3 4 5 6 7 8

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Ethics and characterLaw and courts

Summary

Lexically disobedience is leaving obedience and defying a command; technically it is a forbidden act intended in itself. A slip (zalla) differs because it is not intended in itself. 1

Classifications

Most scholars divide sins into minor and grave, a view a group of scholars rejected, holding that every sin is grave and only relatively smaller. 1 2 Al-Halimi used three categories, minor, grave and gross. 2 Al-Mawardi divided them by the soul's inclination, those it craves and those it shuns. 9

Consequences

Sins carry worldly penalties (fixed hudud for adultery, theft and drinking, and discretionary ta'zir) and spiritual deprivations such as lost knowledge and provision, shortened life, and weakened will to repent. 9 3

Repentance, persistence and concealment

Repentance is obligatory at once. 4 Persistence turns a minor sin into a grave one, and the Shafi'is recommend giving alms after each sin. 5 Concealment is recommended where a hadd is involved; public confession is not sinful in the Hanafi view, while boasting of sin is forbidden. 5 10

Legal effects

Sin does not create a concession: an offender on a sinful journey does not shorten the prayer or break the fast, while sin that happens alongside a valid cause does not bar the concession. 6 Zakat is not given to a traveller on a sinful journey, nor to a debtor in sin before repentance, according to the majority. 6 7 Endowments, bequests, vows and hiring for sin are invalid. 7 8

People and things also explored

Hadhayan (delirium: its effect on acts and testimony)· Hadiyya (gift)· Hay'a (the recommended forms of prayer, and the dignified offenders)· Hazl (jest in speech, and its effect on contracts, acts and belief)· Hiba (gift: its pillars, the parties, the thing given, possession, return and conditions)· Ada' al-dayn (paying a debt: its ruling, the manner of payment, insolvency and the debts of the dead)· Ada' al-shahada (performing testimony: the duty on request, the excused witness, and the wording)· Manners of the Qur'an bearer

Sources

  1. al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3) , p.14768
  2. al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3) , p.14769
  3. al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3) , p.14773
  4. al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3) , p.14774
  5. al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3) , p.14775
  6. al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3) , p.14777
  7. al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3) , p.14778
  8. al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3) , p.14779
  9. al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3) , p.14770
  10. al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3) , p.14776
Cite this page

islam.museum contributors. “Ma'siya (disobedience, sin)”. islam.museum, https://islam.museum/en/concept/masiya/. CC BY-SA 4.0. Last updated 2026-10-23.

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Related

Hadhayan (delirium: its effect on acts and testimony)

Hadhayan in the lexical sense is speech without sense, in illness or otherwise; technically it is speaking without reflection. It differs from lagh, speech with no legal weight, and from laghat, noisy talk whose meaning is intended. All scholars agree that the divorce of one who has lost his reason, without intoxication, does not take effect; the Hanafis hold that the words of one whose speech is mostly delirious carry no weight. The Malikis hold that one who divorces in delirium and later says he did not notice is not bound, unless evidence shows his reason was sound; if he says something happened that he did not understand, Ibn Naji holds the divorce binds him, and al-Dardir objects that a sick man may imagine things and speak accordingly. Among the conditions of uprightness, the Hanafis require little idle talk and delirium; a man given to lying or delirium is not accepted as a witness.