Islamic views on sin in the context of "Shayatin"

In Islam, Jahannam (Arabic: جهنم) is the place of punishment for evildoers in the Akhirah / afterlife, or hell. This notion is an integral part of Islamic theology, and has occupied an important place in Muslim belief. The concept is often called by the proper name "Jahannam", but other names refer to hell and these are also often used as the names of different gates to hell. The term "Jahannam" itself is used not only for hell in general but (in one interpretation) for the uppermost layer of hell.

The importance of Hell in Islamic doctrine is that it is an essential element of the Day of Judgment, which is one of the six articles of faith (belief in God, the angels, books, prophets, Day of Resurrection, and decree) "by which the Muslim faith is traditionally defined".

Haram (/həˈrɑːm, hæˈ-, hɑːˈ-, -ˈræm/ ; Arabic: حَرَام ḥarām [ħɑˈrɑːm]) is an Arabic term meaning 'taboo'. This may refer to either something sacred to which access is not allowed to the people who are not in a state of purity or who are not initiated into the sacred knowledge; or, in direct contrast, to an evil and thus "sinful action that is forbidden to be done". The term also denotes something "set aside", thus being the Arabic equivalent of the Hebrew concept חרם (ḥērem) and the concept of sacer (cf. sacred) in Roman law and religion. In Islamic jurisprudence, haram is used to refer to any act that is forbidden by Allah and is one of the five Islamic commandments (الأحكام الخمسة al-ʾAḥkām al-Ḵamsa) that define the morality of human action.

Acts that are haram are typically prohibited in the religious texts of the Quran and the sunnah category of haram is the highest status of prohibition. Something that is considered haram remains prohibited no matter how good the intention is or how honorable the purpose is. Sins, good, and meritorious acts are placed on the mizan (weighing scales) on the Day of Judgement and are weighed according to the sincerity of the doer. Views of different madhhabs or legal schools of thought can vary significantly regarding what is or is not haram based on the scholarly interpretation of the core religious texts (Quran and hadith).

Apostasy in Islam (Arabic: ردة, romanized: ridda or ارتداد, irtidād) is commonly defined as the abandonment of Islam by a Muslim, in thought, word, or through deed. It includes not only explicit renunciations of the Islamic faith by converting to another religion or abandoning religion altogether, but also blasphemy or heresy by those who consider themselves Muslims, through any action or utterance which implies unbelief, including those who deny a "fundamental tenet or creed" of Islam. An apostate from Islam is known as a murtadd (مرتدّ).

While Islamic jurisprudence calls for the death penalty of those who refuse to repent of apostasy from Islam, what statements or acts qualify as apostasy, and whether and how they should be punished, are disputed among Muslim scholars, with liberal Islamic movements rejecting physical punishment for apostasy. The penalty of killing of apostates is in conflict with international human rights norms which provide for the freedom of religions, as demonstrated in human rights instruments such as the Universal Declaration of Human Rights, the International Covenant on Civil and Political Rights, and the International Covenant on Economic, Social and Cultural Rights provide for the freedom of religion.Until the late 19th century, the majority of Sunni and Shia jurists held the view that for adult men, apostasy from Islam was a crime as well as a sin, punishable by the death penalty, but with a number of options for leniency (such as a waiting period to allow time for repentance or enforcement only in cases involving politics), depending on the era, the legal standards and the school of law. In the late 19th century, the use of legal criminal penalties for apostasy fell into disuse, although civil penalties were still applied.

Murji'ah (Arabic: المرجئة, English: "Those Who Postpone"), also known as Murji'as or Murji'ites (singular Murji'), were an early Islamic denomination. The Murji'ah school of theology prioritized the importance of one's professed faith over the acts, deeds, or rituals they performed. They held the opinion that God alone has the right to judge whether a Muslim has become an apostate. Consequently, Muslims should practice postponement (ʾirjāʾ) of judgment on committers of major sins and not make charges of disbelief (’takfir’) or punish accordingly anyone who has professed Islam to be their faith. They also believed that good deeds or omission of them do not affect a person's faith, and a person who did no other act of obedience would not be punished in the afterlife as long as they held onto pure faith. They used to say that "disobedience does not harm faith as good deeds do not help with disbelief." This mode of thought emerged from a concern over Muslim unity as opposed to religious laxity and is often associated with Quran 9:106 ("There are others deferred until the command of God, whether He will punish them or whether He will forgive them").

Shirk (Arabic: شِرْك, lit. 'association') in Islam is a sin often roughly translated as 'idolatry' or 'polytheism', but more accurately meaning 'association [with God]'. It refers to accepting other divinities or powers alongside God as associates. In contrast, Islam teaches that God does not share divine attributes with anyone, as it is disallowed according to the Islamic doctrine of tawhid. The Quran, the central religious text of Islam, states in 4:48 that God will not forgive shirk if one dies without repenting of it.

The one who commits shirk is called a mushrik. The opposite of shirk is tawhid and the opposite of mushrik is muwahhid.