In connexion with the use of this word also there is a distinction made between greater and lesser crimes or evils. 'To those who avoid great crimes (kaba'iru'l-ithm) and heinous sins (wa'l-fawahish) (and are guilty) only (of lighter faults) (el-lumam); verily thy Lord will be diffuse in mercy.' ¹

II

IN continuing our study of some of the terms employed in the Qur'an to express sin or wrong-doing, we next take up the word i'tada, to transgress. The translation 'to transgress' sufficiently explains the sense in which the word is used in the Qur'an. It conveys the idea of passing beyond a certain limit which has been set. In most instances, this limit is defined in some command, or ordinance of God, whereby bounds (hudud) have been set to the actions of men. We see that the transgression may be against man: 'A sacred month for a sacred month, and the holy limits of Mecca, if they attack you therein, do you attack them in retaliation; and whosoever transgresseth against you (by so doing), do ye transgress against him in like manner as he hath transgressed against you.' ² In the actual action described as transgression there may be no absolute or intrinsic sin or wrong-doing, for they are commanded to transgress in the circumstances described. With regard to the transgression against one's fellowmen, the idea is rather that of simple hostile action, which, as the verse quoted shows, may be unjust and, therefore, wrong, or justified as an act in retaliation and, therefore, right.

The word does not, therefore, necessarily convey the idea of moral right or wrong in the action itself; it expresses, rather, the doing of an action contrary to an agreement between man and man, or contrary to the proper relations between God and man, which are determined by a command of God. The question as to whether the command deals with morality or merely with ceremonial observance, does not come into consideration. It may have to do with the one or the other indifferently.

We next take up the term junah, crime. This word conveys the idea of deviation from what is considered as right conduct. It may be used with regard to such a simple matter as eating in company with women, or separately, or it may refer to the due observance of decorum and modesty in other matters.¹ 'As to such women as are past child-bearing, and who hope not to marry (again), no blame (junah) shall attach to them if they lay aside their (outer) garments, but so as not to show their ornaments . . . . ' ²

In other respects, the use of the word agrees very much with that of the word last considered (i'tada), to express any deviation from a right course of action which leads to transgressing the rights of others.³ And as i'tada may be used in reference to man's relation to his fellowmen, or in reference to man's relations to God and His ordinances, so here may junah.⁴