And the word khata’ (“error”) is used of both deliberate and unintentional acts. Allah Most High says:

“Do not kill your children for fear of poverty. We provide for them and for you. Surely killing them is a grievous sin.”

Most reciters read khit’an, patterned like rid’an and ‘ilman. Ibn ‘Āmir read khata’an, patterned like ‘amalan, corresponding to the word khata’ in His saying:

“It is not for a believer to kill another believer, except by mistake.”

Ibn Kathīr read khitā’an, patterned like hijā’an. Ibn Razīn read khatā’an, patterned like sharāban. Al-Hasan and Qatādah read khat’an, patterned like qatlan. Al-Zuhrī read khitā, without a hamzah, patterned like ‘idan.

Al-Akhfash said: “Khatā–yakhta’u means ‘to sin’; it does not have the meaning of akhta’a, which refers to something done unintentionally. For something done deliberately, one says khattaytu (‘I sinned’), whereas for something done unintentionally, one says akhta’tu (‘I erred’).”

Abū Bakr ibn al-Anbārī likewise said: “Khata’ means sin. One says khatā–yakhta’u when someone sins, and akhta’a–yukhti’u when someone departs from what is correct.”

Ibn al-Anbārī said likewise concerning His saying:

“By Allah, Allah has certainly preferred you over us, and we were indeed sinners.”

The commentators, including Ibn ‘Abbās and others, explained this as meaning: “We were guilty of sin in our treatment of you.” It is indeed as they said, for they also said:

“Our father, ask forgiveness for our sins; we were indeed sinners.”

Likewise, al-‘Azīz said to his wife:

“Ask forgiveness for your sin; you were indeed one of the sinners.”

Ibn al-Anbārī explained that this is why khāti’īn (“sinners”) was chosen rather than mukhti’īn (“those who err”), even though akhta’a is more common in people’s speech than khatā–yukhtī: khatā–yukhtī, whose active participle is khāti’, means being sinful, whereas akhta’a–yukhti’u means departing from what is correct