Ongoing Sins and Their Danger in the Scale of Islam

Hosam Kamal An-Najjar


All praise is due to Allah, who created man, tested him, guided him to the two paths, and granted him hearing, sight, and intellect so that he may choose the way of good or evil. May peace and blessings be upon the one sent as a mercy to the worlds, Muhammad ibn ʿAbdullah (peace be upon him – PBUH), who conveyed the message, fulfilled the trust, advised the Ummah, and through whom Allah removed distress, and upon his family, his companions, and those who follow them in righteousness until the Day of Judgment.

Speaking about ongoing sins is among the most important matters a Muslim must reflect on seriously, especially in our present time where words, images, and ideas can be transmitted in mere moments through modern means of communication. A person may commit a private sin between himself and Allah, then repent and seek forgiveness, and Allah out of His grace and mercy erases it. However, when that sin extends to being spread and publicized among people, it falls into a far more dangerous category: the category of ongoing sins. These are sins whose effects continue after the initial act, multiplying in burden as others imitate them or are influenced by them.

The Meaning and Concept of Ongoing Sins
What is meant by ongoing sins are those misdeeds that do not stop with the one who commits them, but rather extend to others through spreading, imitation, and emulation. They are the opposite of ongoing good deeds that continue to benefit a person after his death, as mentioned in the well-known hadith of the Prophet (peace be upon him – PBUH): “When the son of Adam dies, his deeds come to an end except for three: ongoing charity, beneficial knowledge, or a righteous child who prays for him” (Narrated by Muslim, Book of Wills, Hadith no. 1631).

Just as there are ongoing good deeds that remain after a person’s death, there are also ongoing sins that continue after his death if he leaves behind a harmful legacy or an open door to evil that people follow. This may include spreading a corrupt idea, initiating an innovation of misguidance, or promoting a sin through any means.

This matter is extremely serious, as it may cause a person’s scale of deeds on the Day of Judgment to be burdened with sins he did not commit directly with his own hands, but for which he was the cause of their spread and continuation.

Evidence from the Noble Qur’an
The Qur’an is replete with clear verses warning man of the grave danger of being a cause for the misguidance of others, of instituting an evil practice, or of leaving behind a corrupt legacy in life. The matter is not limited to one’s personal sin alone; rather, its effect extends to all who follow it or are influenced by it. This truth is emphasized in several places, highlighting the immense responsibility placed upon the human being.

Allah Almighty says: “That they may bear their own burdens in full on the Day of Resurrection, and also of the burdens of those whom they mislead without knowledge. Unquestionably, evil is that which they will bear.” (An-Naḥl 16:25).

This noble verse makes it explicit that whoever calls to misguidance, beautifies falsehood for people, or causes another’s deviation, his burden is not confined to his own sins. Rather, he carries his own sins along with the sins of those he misled until the Day of Judgment. Imām al-Ṭabarī explains in his Tafsīr: these misguiders are not content with their own guilt, but added to their burden are the sins of those they led astray without diminishing the burden of the misguided in the least. This is a stern warning that a word, action, or stance may leave lasting effects among people, and its doer will continue to reap its weight until the Hour is established.

Another great verse is His saying: “Indeed, those who love that immorality should spread among the believers will have a painful punishment in this world and the Hereafter.” (An-Nūr 24:19).

Allah, exalted is He, did not say “those who spread immorality,” but rather “those who love that immorality should spread.” Thus, even mere desire for the spread of corruption in a believing society is enough for one to deserve painful punishment. If this is the case for one who merely loves it, then what about the one who produces, publishes, and promotes corrupt content, or beautifies falsehood and opens its doors for people? Al-Qurṭubī explains in his Tafsīr: it is sufficient that the heart inclines toward the spread of immorality to merit punishment so how much greater the sin of the one who actively spreads it with his tongue or hand? From this, we understand that responsibility begins at the level of intention and inclination, and grows even more severe when it moves into action and execution.

Likewise, Allah says: “And We will regard what they have done of deeds and make them as dust dispersed.” (Al-Furqān 25:23). This verse portrays a majestic scene on the Day of Resurrection: people will come with deeds they thought were good and beneficial, but because they were founded on falsehood or served as causes of misguidance, Allah will render them into scattered dust, void of any value. Ibn Kathīr comments: their deeds are nullified and lose all effect, either because they were not based on correct faith or because they were spent in sin or misguidance. This is a warning that one may be deceived by the abundance of his works or by his status, yet if his deeds harm people’s faith, they are entirely invalidated, their reward lost, and they become weightless.

Among the gravest verses exposing the danger of inventing lies against Allah is His saying:
“And who is more unjust than one who invents a lie about Allah or says, ‘It has been revealed to me,’ while nothing has been revealed to him.” (Al-Anʿām 6:93).

This verse includes all who attribute to religion what is not part of it, confuse people regarding what is lawful and unlawful, or fabricate rulings to justify sins and permit prohibitions. Whoever attributes to the Sharīʿah that which neither Allah nor His Messenger said falls under this dire warning. In our age, many beautify falsehood under banners such as “freedom,” “renewal,” or “modernization,” thereby fabricating lies against Allah by ascribing to His religion what it does not contain. The exegetes explained that this is among the greatest forms of injustice, for it is not only injustice to oneself, but injustice against Allah, His religion, and all people.

From these verses collectively, it becomes clear that the danger of sin is not confined to the personal act, but extends to its far-reaching consequences: the misleader bears his own burden and that of others, the lover of immorality is punished even before spreading it, and the one who fabricates lies against Allah has no excuse in suspicion or justification. These Qur’anic indications compel us to reconsider our responsibility regarding every word, image, and deed especially in an age when messages, clips, and ideas can spread within seconds to reach millions.

Evidence from the Sunnah of the Prophet (peace be upon him – PBUH)
The prophetic traditions come as a complement to the Qur’anic verses in warning against this matter: the impact of a person’s actions on others. If one calls to guidance, he earns a reward that flows to him; if he calls to misguidance, a burden of sin flows upon him. This meaning is all the clearer today with rapid means of publication words, images, and clips can circulate within moments and turn into a “followed practice” or an “ongoing invitation” whose consequences never cease.

The Prophet (peace be upon him – PBUH) said: “And whoever introduces in Islam an evil practice will bear the burden of it and the burdens of those who act upon it after him, without that detracting from their burdens in the least.” (Muslim, Kitāb al-ʿIlm, ḥadīth no. 2674).

This hadith is the essence of the idea we are discussing: the danger lies not only in your individual sin, but in transforming it into a path others follow. An “evil practice” is not confined to religious innovations it includes every prohibited behavior one opens up to others: a corrupt idea, a mocking “trend” against religion, an indecent challenge, or a clip promoting immorality.

Why is the sin ongoing? Because you did not commit the sin alone; you paved the way to it. Every person who treads that path after you carries his full share of sin, and the likes of it are added to you, “without that detracting from their burdens in the least.”

In today’s reality, a “pinned post,” a “channel” or “playlist” of prohibited material, or a “hashtag” mocking a religious rite all become “evil practices” easily followed by people, and the originator accumulates sins in proportion to those who imitate.

The Prophet (peace be upon him – PBUH) also said: “Whoever calls to misguidance will have upon him sins like the sins of those who follow him, without that detracting from their sins in the least.” (Muslim, Kitāb al-ʿIlm, ḥadīth no. 2674).

If the first hadith warns against originating evil conduct, this one shows the danger of merely calling to it even if you are not its initiator. You may not be the first to create the evil, but you might become its promoter: reposting, endorsing comments, sharing links, or normalizing sin under the guise of “just joking.”

Calling is broader than doing; a person may claim, “I didn’t commit it,” yet he pointed toward it, urged it, or beautified it. In the Sharīʿah, indicating a sin is itself an ongoing burden, for its impact extends beyond oneself.

Thus, what one does with a “share,” “retweet,” “forward” with encouraging remarks, or compiling prohibited links into one “thread” all are forms of daʿwah. And that alone suffices to carry sins equal to those influenced by one’s call.

Al-Bukhārī narrated that the Prophet (peace be upon him – PBUH) said: “Indeed, a man may utter a word displeasing to Allah, without giving it any importance, yet it hurls him into Hellfire seventy autumns deep.” (Ṣaḥīḥ al-Bukhārī, Kitāb al-Riqāq, ḥadīth no. 6477).

This hadith paints the abyss that a single careless word can create. If one stray word can drag its speaker so deep, then what of a stream of words, posts, and clips that ridicule virtue and glorify vice?

Today, sarcastic comments, “comics,” and obscene captions may seem “lighthearted” to their makers but they spark laughter at sin, shatter inhibitions, and strip the awe of Allah’s limits. This increases their spread, and the sin grows in proportion to their impact.

The Prophet (peace be upon him – PBUH) also said: “Whoever introduces a good practice will have its reward and the reward of those who act upon it… and whoever introduces an evil practice will bear its burden and the burdens of those who act upon it.” (Muslim).

This hadith provides the key alternative: just as evil has ongoing effects, so too does good. Accounts and platforms can become digital ṣadaqah jāriyah: teaching, reciting Qur’an, sharing reminders, reconciling hearts, or refuting doubts.

Thus, before pressing “post,” ask yourself: can I transform these few minutes into a “good practice”? Can I instead share a remembrance, beneficial knowledge, a verse with explanation, or a concise piece of advice? The medium is the same, but the direction determines whether it becomes a flowing reward or a flowing sin.

Ibn Mājah narrated from Abū Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him – PBUH) said: “Whoever points a weapon at his brother, the angels curse him even if he is his full brother.” (Sunan Ibn Mājah, Kitāb al-Adab, ḥadīth no. 3704).

If merely pointing with a weapon is enough to invite a curse due to the terror it causes, then what of one who spreads lewd videos, mocks the religion and its symbols, or incites others to sin?

The Sharīʿah greatly emphasizes the sanctity of hearts and protecting them from fear and temptation. Psychological intimidation, digital blackmail, and “public shaming” all fall within the realm of prohibited harm. And when such acts are turned into widespread content, they become quintessential examples of transgressive sin.

Sayings of the Salaf on Ongoing Sins
The righteous predecessors (may Allah have mercy on them) had a profound awareness that sin does not stop at the boundaries of its doer, and that transgressions can spread among people like wildfire. For this reason, they strongly warned against ongoing words, widespread innovations, and transgressions that harm others.

ʿAbdullāh ibn Masʿūd (may Allah be pleased with him) said: “A man may leave his house with his faith, but return with nothing of it left.” It was said: “How is that?” He replied: “He meets a man who can neither harm nor benefit him, yet he says to him a word by which he returns while Allah is angry with him.” (al-Muṣannaf by Ibn Abī Shaybah 7/213).

This statement applies frighteningly well today to the world of social media, where a person might write a word in a moment of anger or recklessness, and thousands read it. Allah’s wrath descends upon him, and that ongoing word continues to chase him in his record of deeds with every person who reposts it, is influenced by it, or goes astray because of it.

Imām Mālik (may Allah have mercy on him) said: “The latter part of this Ummah will not be rectified except by what rectified its earliest part. Whatever was not considered religion then will not be religion today.” (al-Iʿtiṣām by al-Shāṭibī 1/64).

This is an emphatic warning against introducing new forms of misguidance and evil under the guise of religion. If in their time the danger lay in newly invented innovations, then what of our time, where an innovation can be packaged in a short clip, image, or post and spread in minutes to millions, transforming from an individual sin into a collective ongoing sin that burdens its originators with endless consequences.

Al-Ḥasan al-Baṣrī (may Allah have mercy on him) said: “Whoever calls to a bidʿah has loved that Allah be disobeyed. And whoever loves that Allah be disobeyed has openly opposed Allah in battle.” (al-Bidaʿ wa al-Nahy ʿAnhā by Ibn Waḍḍāḥ, p. 54).

Reflect on how he considered merely calling to innovation as love for disobedience of Allah and loving disobedience is to wage war against the Lord of the Worlds. This meaning is strikingly clear today in those who produce misleading content, spread immoral clips, or mock religious practices, then rejoice at views and comments, as if they love that Allah be disobeyed on earth making them combatants against Allah without wielding a sword.

Sufyān al-Thawrī (may Allah have mercy on him) said: “Whoever innovates an innovation has gone astray. And whoever loves to be mentioned has loved that Allah be disobeyed.” (Jāmiʿ Bayān al-ʿIlm by Ibn ʿAbd al-Barr 2/942).

This too is seen today in those who seek fame by publishing oddities and violations, not seeking Allah’s pleasure but craving to be mentioned among people thereby opening upon themselves a door of ongoing sins that does not close even after death.

Abū Qilābah (may Allah have mercy on him) said: “If a man introduces a bidʿah, then beware of him, for his innovation will bring forth another innovation.” (al-Bidaʿ wa al-Nahy ʿAnhā by Ibn Waḍḍāḥ, p. 56).

It is as if he were warning that an innovation does not stop at its beginning but brings forth its sisters, opening further doors of evil. Once spread among people, it multiplies into successive evils.

These illuminating sayings clearly reveal that the Salaf understood the grave danger of ongoing sins: they do not end when committed, but extend their effects across time and people. Today, social media has become one of the most dangerous gateways to such sins, for a word, image, or video clip does not die with its creator but continues circulating, reposted and shared, keeping the sin ongoing even after its author is buried beneath the soil.

Practical Steps to Prevent Ongoing Sins
The greatest danger a person faces today is that sin is no longer confined to a fleeting moment or a word spoken and forgotten. Instead, it has become capable of lasting preserved by technology, stored in the memory of platforms, circulated among people, and flowing across screens like water in a river. Therefore, protecting oneself from such sins requires deep awareness and strict self-discipline.

The first step begins with verifying before posting. Not everything fit to share is fit to publish, and not everything that pleases you pleases Allah Almighty. A single click on “share” or “repost” could spark a long chain of sins that continues without end. For this reason, one must train oneself to pause, leaving a gap of reflection between the thought and the act of publishing, pressing only after weighing benefit against harm.

The second step is to question oneself sincerely before sharing anything. This is not a superficial or casual question, but an inner confrontation: Does this content benefit me before Allah, or will it harm me? On the Day of Judgment, will I wish to see this on my record, or will I wish it had been erased? These simple questions are enough to awaken vigilance and protect a person from being trapped in sins that may outlive them.

The third step is to keep the Hereafter vividly in mind remembering that on the Day of Judgment, the scales are precise, leaving nothing small or great unrecorded. So what about a mocking image you shared, a false report you spread, or a doubt you planted in hearts? Remembering the weight of the scales transforms every decision on social media into an eternal decision, not a trivial or temporary one.

Another vital step is to transform our platforms into beacons of goodness. Instead of filling pages, groups, and private messages with gossip, frivolity, or fruitless debate, we can turn them into living ongoing charities: sharing beneficial knowledge, heartfelt supplications, reminders that soften hearts, or wise counsel. This is where the difference becomes clear between one who leaves behind a trail of darkness and another whose legacy continues to shine after their passing.

Finally, because no human is sinless, repentance is essential and irreplaceable. If your hand slips and you click “publish” on what displeases Allah, do not despair. Quickly delete what you can, repent sincerely, and turn back to Allah. He accepts repentance from His servants and does not waste the deeds of those who return to Him with sincerity. What matters most is not persisting in sin nor surrendering to the thought of “it’s too late.”

These steps are not theoretical ideals but real, achievable duties for every Muslim in an age when sins are preserved in the “cloud memory” just as they are recorded in the Preserved Tablet, and when accountability in the Hereafter is inevitable for everything we write or share with our devices.

So let us fear Allah together, ensuring we never become causes of spreading sin or corruption, but instead leave behind a legacy of goodness so that when we meet Allah, our scales are heavy with good deeds, not burdened with ongoing sins.

We ask the Almighty Allah to grant us a good ending, to aid us against our own selves, to make us keys to goodness and locks against evil, and to forgive all our sins the small and the great, the first and the last, the hidden and the apparent. Indeed, He is the Guardian and All-Powerful.