The Hemlock of Rebellion

The Hemlock of Rebellion

Bibliographic Information:

Main Author: Mohammadreza Nekounam, b. 1948
Title: The Hemlock of Rebellion: (Unwritten Shadows in Understanding Sin) / Mohammadreza Nekounam
Publisher: Islamshahr: Sobhe Farda Publications, 2012
Physical Description: 75 pages; 19.5 × 9.5 cm
ISBN: 978-600-6435-36-7
Cataloguing Status: FIPA
Alternative Title: Unwritten Shadows in Understanding Sin
Subject: Sin
Subject: Sin (Islam)
Congress Classification: BP225/6 N8 Sh9 2012
Dewey Decimal Classification: 297/464
National Bibliography Number: 2981375

Preface

One of the characteristics of the earthly realm (Nasut) is the imperfection and rebellion that is witnessed within it. It becomes a challenge for a non-infallible servant to avoid sin while existing in this world.

Philosophical reflection on the relationship between sin and humanity is rare. Sin is sin, and humanity is humanity; these two have the same relationship as the sea and its waves. A normal person is never free from sin, just as the sea is never free from waves. Sin is like heat, and humanity is like fire; sin is like moisture, and humanity is like water; sin is like a sting, and humanity is like a scorpion; sin is like poison, and humanity is like a snake. Sin is like an individual, and humanity is like the species. Sin is like appearance, and humanity is like existence. Sin is like creation, and humanity is like the Creator. Sin is like pain, and humanity is like the one who suffers. Sin is like suffering, and humanity is like the suffering one. Sin is like a footprint, and humanity is like the foot. Sin is like a twist, and humanity is like the twist itself. Sin is like a gesture, and humanity is like the eyebrow. Sin is like a mole, and humanity is like the face.

Sin is like the body, and humanity is like the soul. Innocence in humanity is a sin, just as sin itself is a sin.

The height of sin reflects the degradation of humanity, and the degradation of humanity is the height of sin. The manifestation of sin is the decline of humanity, and the decline of sin is the manifestation of humanity.

Sin causes pain in the heart, drags one down to the ground, ruins, shames, and lowers the value of humanity, potentially pushing one out of the realm of humanity and reducing them to an animal, or even less. Sin brings humanity to emptiness, it harms, kills, and stands as an enemy to those who challenge it. It turns the heart away from goodness, hosts sorrow in the heart, and then claims ownership of it. Sin distances humanity from the Divine Truth, rendering one deaf, blind, buried alive, and ultimately dead. What propagates sin, making it grow and deepening its essence, is itself sin. What empowers punishment, makes suffering eternal, and reduces an individual to nothingness, destroying their personality, is sin. Sin divides communities, making them distant from one another and causing both the individual and society to suffer. It dries the heart and the pen, making everyone insignificant, preparing them for failure, and debasing humanity.

Sin leads to nothingness, and it can drag everything into nothingness. It is something with which every person struggles, breaking their pride and dignity, making them dependent on the Divine Truth, directing them towards humility, and forcing them to bow before the Divine. Sin is that which brings servitude, reveals God’s divinity, manifests Divine mercy, and can lead one to claim divinity while simultaneously leading one to abandon such a claim. It is something that humanity always encounters.

Humanity must always maintain respect for the sanctity of the Divine and adopt a path of compassion with creation, avoiding sin and repulsion. Sin and rebellion degrade humanity and diminish its value, whether in the visible realm or in secrecy.

Sin and disobedience crush the human will, weakening it and eventually rendering one devoid of will. Sin and rebellion make one so weak and submissive to the devil’s self that they may eventually become a devil disguised as a human. Sin deforms the nature of humanity, taking away hope and replacing it with despair.

Sin is like hemlock. Hemlock was a poisonous drink given to those sentenced to death in ancient Greece as a means of execution.

One of the wisdoms in avoiding sin is that it allows humanity to remain human, maintaining their will, strength, and hope, preventing them from falling into despair and weakness. It allows them to be in control of themselves and their existence, preserving their integrity. It is worthy for a person to restrain themselves from sin and keep their heart from being acquainted with impurity, establishing their being in purity.

In this book, there is a philosophical reflection on the nature of sin, as well as a consideration of the psychological aspects of committing sin and the underlying factors leading to it.

Additionally, the concept of “repentance” is discussed, highlighting that repentance is a more intricate process than surgical precision. If carried out skillfully and under the right conditions, it may yield a desired outcome. The difference between repentance and simply growing weary of sin or separating from it is also clarified.

Another important subject explored in the shadows of this book is the external factors and situations that contribute to the commission of sin. These include the agency, actions, and inherent qualities that lead to sin. The conclusion drawn from this investigation is that the punishment and consequences of sins cannot be individualistic or limited. It is essential to consider the entire context of a sin and the situation of the sinner to apply relative justice in their punishment. Otherwise, the judge and executioner, who might be a master of sin themselves, would acquire their social status and personal sanctity from sin, making the most innocent people the worst sinners.

Another important shadow in this work is the necessity of avoiding rash and harsh confrontations with sin and sinners. Those who attempt to combat social sins with force, threats, physical punishment, and destruction not only fail to resolve the issue but also exacerbate it, producing hardened sinners and spreading corruption throughout society. In such a society, there is no room for justice or logic, and the righteous and the wicked become contaminated with one another’s attributes.

In these societies, people suffer, the good become stagnant, and spiritual bliss, purity, closeness to the Divine, devotion, and love for the Divine are eroded from the hearts of individuals. What remains of these qualities is reduced to a mere name, and no real taste of sincerity or truth is found in individual experience. In such societies, goodness and purity cannot take root or grow; all that remains is an outward shell.

A significant shadow that should be noted in the preface is the reminder of the effects and consequences of sin. When an ugly deed appears in a person, they must prepare themselves for the harm and loss that sin can bring, both on a personal and societal level, and be aware that the more one turns toward wickedness and rebellion, the clearer this natural retribution manifests in three major areas.

And the final word is, praise be to Allah, the Lord of the worlds.

(Excerpt from “Unwritten Shadows in Understanding Sin”; Pages 100-1)

Shadows of Understanding Sin:

Shadow 1:
The spirit of sin is embedded in the very essence of humanity, and avoiding sin means avoiding a truth—a truth that grounds humanity in the dust but can raise it to the heavens. This imperfection is the substance of sin, and each person rises according to their ability to free themselves from it.

Shadow 2:
If asked what sin is, I would say: the very existence of our being is sin. Those who seek to distance themselves from sin, despite their good intentions, can never fully succeed. Those who pretend to be free from sin are the filthiest sinners, trying to distance themselves from sin while still being consumed by it.

Shadow 3:
While rebellion may appear as ugly, its ugliness does not lie in the rebellion itself but in its attribution to the rebellious and sinful.

Shadow 4:
Rebellion is the most beautiful word and reality that expresses the true servitude of humanity.

Shadow 5:
Divine saints see themselves as ashamed and humbled in the context of sin, even though they are free from all sin.

Shadows of Light – 22

Although sin is highly serious, it does not dismiss patience and perseverance.

Shadows of Light – 23

The reward of righteousness is not small. The reward of sin, which itself is the reward of righteousness, is no less than the sin itself. The reward of righteousness is a sin, and a sin, though lesser in magnitude, is still sin.

Shadows of Light – 24

The nakedness of action and work is better than any form of sin or worship, even though the act may itself be a great sin.

Shadows of Light – 25

Rebellion and faith have always coexisted relatively; because it is not easy to imagine either in absolute terms. Every individual who speaks of faith also has rebellion within them. Of course, not every believer commits every rebellion.

Faith is itself a term that is not entirely clear, even though it exists just as rebellion does.

Shadows of Light – 26

In general, deficiency and rebellion exist in the realm of possibility; in every world, even in the immaterial realms, this deficiency reveals itself in a negative way, though its full manifestation is in the world of Nasut (the physical world).

Shadows of Light – 27

Among the different kinds of sinners, hypocrisy and self-display are rarely seen, and even if found, it is not because of their sin, as the sinner does not display hypocrisy in their sin.

Shadows of Light – 28

The sinner is ashamed of hypocrisy and self-display and considers this flaw to be an external one.

Shadows of Light – 29

What gives comfort to the sinner in relation to sin is the forgiveness and mercy of the Almighty God.

Shadows of Light – 30

The inner secrets of sins are mysterious, and we are either unaware of many of them or heedless of them. It could be said that within many acts of worship, there are great sins.

Shadows of Light – 31

A boundary, just as it has two sides, has two aspects. One side repels sin, and the other is that of the sinner. Although sin has no head, it emerges from any place, and although it is the common ingredient of any dish, it turns every dish into its own.

Shadows of Light – 32

Sin is a fortress, and the fortress itself is sin. Sin pulls a person towards the fortress, and the fortress pulls the person into sin.

Shadows of Light – 33

Being without a boundary is impossible, just as being without sin is impossible. Sin and a fortress appear in various and multiple forms.

Shadows of Light – 34

Sin is a dictator and a tyrant that, when it enters a place, claims ownership over it and recognizes no measure or right for the heart.

Shadows of Light – 35

Although rebellion may appear ugly in the form of a servant, it has a very beautiful inner essence.

Shadows of Light – 36

Although rebellion is ugly, it reveals beauty. This presentation is never possible without inner beauty.

Shadows of Light – 37

Fear of sin is fear of God, just as fear of God is fear of sin; otherwise, fear of God would not be reasonable. Although fear sometimes hides within the very act of sin, sin too sometimes hides itself in fear.

Shadows of Light – 38

Often, sin takes on the appearance of various forms of victimhood, and as the saying goes, “it adorns itself with seven layers of makeup,” covering itself with gold, jewels, goodness, and reward in order to soften and calm the heart.

Shadows of Light – 39

The sin that alerts a person is the blossoming of the reward of truth, and truth and righteousness that tempt a person towards reward are the roots of sin. These roots and blossoms are both planted in the heart of man, and there is no escaping them; ultimately, man is shaped by both.

Shadows of Light – 40

Fear of the Almighty God, as well as fear of people and fear of the self in relation to sin and rebellion, must exist in the heart of the sinner. One must fear the Almighty, the witness and observer, the people, their eyes, and the act itself.

Shadows of Light – 41

One should not only fear God in committing evils; rather, one must fear oneself and everyone else as well. Sin and rebellion become a club that sometimes falls forever upon the sinner’s head without any means of escape.

Shadows of Light – 42

If a person sets a boundary when in rebellion and sin, this boundary will manifest as a result. If they do not recognize a boundary, they should not expect one.

Shadows of Light – 43

Sin does not have one face or appearance, yet it is never devoid of any face or appearance.

Shadows of Light – 44

Sin not only walks with feet, sees with eyes, and speaks with the tongue, but it also uses all limbs and organs to perform actions. Each of its manners, actions, and identity surrounds all of the individual’s thoughts, tightening the circle until it reaches the center, where it not only achieves its goal but also engrosses the sinner, turning them into the target of their own sin and keeping them distracted from both themselves and their goal. It completely robs the sinner of their autonomy.

Shadows of Light – 45

Sin enters from one way, or sometimes several, and sometimes it uses all the agents of the soul to enter the heart. These types of sins are deserving of awareness. Sin wants to struggle with these champions.

Shadows of Light – 46

It often happens that sin does not immediately enter the heart; instead, with skill and subtlety, it finds its way through the eyes, ears, hands, mouth, tongue, and other organs, making use of the heart’s agents as intermediaries to enter the heart.

Shadows of Light – 47

Sometimes, sin finds no way to reach an individual. At such times, sin creates a path for itself, entering the soul in ways that are not initially noticed, without the person’s conscious awareness of the mental state involved.

Shadows of Light – 48

Occasionally, sin will struggle for many years to reach its goal, waiting for years before finally gaining access to the heart, presenting itself as a stranger or a familiar sleeper, until it opens a closed door and enters.

Shadows of Light – 49

Sin first searches for a context and coordination, imposing itself upon the heart through pre-established pathways without initially causing discomfort or dismay.

Shadows of Light – 50

Many sinners are not truly sinners. Meanwhile, many who are truly sinful appear to be well-groomed.

Shadows of Light – 51

In general, diseases and sins can be divided into two categories: sins that are contagious, ugly, and detestable, even if they are not deep, heavy, or dangerous, and sins that, despite their depth and weight, have a certain dignity. For example, tuberculosis and cancer: tuberculosis is an undesirable, ugly, and contagious disease, though not particularly dangerous, while cancer is one of the most dangerous diseases but does not carry the contagiousness or repulsiveness of tuberculosis.

Someone with a broken hand, who may be in danger and temporarily immobile, is not as repulsive and disturbing to the heart as someone with a visible wound that, with a small danger, can cause turmoil and discomfort in others.

Shadows of Light – 52

Sin has various types, to the extent that some acts of worship and many religious rituals are considered sins.

Shadows of Light – 53

Some sins elevate a person to great heights, while some acts of worship cause their downfall.

Shadows of Light – 54

Individual sins differ significantly from collective sins, just as hidden sins differ greatly from apparent sins.

Shadows of Light – 55

The truth of worship and the reality of sin are both relative, to the extent that the nature of rebellion appears beautiful, while the outward form of worship can be considered ugly. Sin and worship are matters of relativity and have various levels and directions. One may be strong in one area and weak in another. Thus, just as sin and worship must be understood in this way, their effects and rulings must be seen in the same manner. The lack of piety and the piety of individuals should also be viewed relatively. No sin should obscure a person’s virtues, just as no act of worship should conceal their faults, even though such judgments are often made by others.

The Relative Nature of Sin and Obedience

Sin and obedience are relative matters with various levels and dimensions. A person may possess strength in one direction but weakness in another. Thus, just as sin and obedience must be understood in such a way, their consequences and rulings should also be viewed similarly. Both the piety and impiety of individuals must be understood in a relative and diverse manner. A single sin should not overshadow a person’s good qualities, just as a single act of obedience should not conceal their faults, although this is often how people behave.

The Shadow of “56”

The spread of immorality and the dissemination of sin is the worst sin and the most significant cause of societal corruption and the contamination of people.

The Shadow of “57”

“Committing a sin” is not the same as “making someone a sinner”; just as “sin” is not the same as “repeated sin.” “Spreading sin” is greater than “committing sin.”

The Shadow of “58”

Some sins are so exceptional that only a few are capable of committing them, and the sins that have had foundational and substantial effects in various societies are those of this kind.

The Shadow of “59”

The only sin that can truly be called a sin is absolute despair—whether in a general or specific sense.

The Shadow of “60”

Some sins have such special characteristics that their commission is not possible for just anyone.

The Shadow of “61”

A person who pollutes themselves with sin and disobedience does not draw closer to God, nor do they see Him. They may believe in God, but they do not see Him as a witness or observer, or they may accept this but fail to recognise God’s omnipotence or feel no lack on His part. Instead, their heart becomes enveloped in darkness, leaving them blind. Alternatively, they may be deceived by God’s forgiveness and become arrogant, or they may not believe in God’s justice. Various factors contribute to the commission of sin, and an analysis of the type of sin can help understand the characteristics of the sinner.

Many sins may have other underlying factors, such as weakness of the soul, the influence of the environment, habits, and inherent or hereditary traits, as well as the predestination-related factors that shape a person’s unique situation.

The Shadow of “62”

A person who views a sin as an act of “obedience to sin” differs from one who perceives the same sin as a matter of “objective sin” when interacting with the act.

The Shadow of “63”

A person who commits a sin either does not value themselves, does not recognise value, or has lost their sense of self.

The Shadow of “64”

Although the commission of sins arises from a lack of will and self-confidence, the act of sin itself results in the loss of will and confidence.

The Shadow of “65”

If a person does not recognise their sin, they should know they are in a state of heedlessness.

The Shadow of “66”

Understanding disbelief is of great importance. The Qur’an contains over five hundred verses regarding disbelief.

The Shadow of “67”

At its core, disbelief is oppression, although not all oppression is disbelief. Both disbelief and oppression destroy peace of mind and bring about anxiety, just as faith brings peace.

The Shadow of “68”

Disbelief has historical roots, and understanding it is both precise and necessary.

The Shadow of “69”

Filth, misfortune, and neglect of cleanliness and purity strongly contribute to the corruption of the soul and the occurrence of sin.

The Shadow of “70”

Overeating leads to excessive sleep, and both food and sleep create the ground for sin to manifest.

The Shadow of “71”

The delicacy and charm of a life may, to some extent, be good, but in excess, it facilitates sin and disobedience.

The Shadow of “72”

Neither committing nor avoiding sin is an easy task. A sinner must have the appropriate background, circumstances, and many other characteristics to either commit sin or avoid it.

The Shadow of “73”

The factors, causes, characteristics, conditions, and environment must all be considered in determining the type and situation of a sin.

The Shadow of “74”

In the emergence of acts of obedience or sin in individuals, many psychological states or external motivations may play a role.

The Shadow of “75”

Not every person is capable of committing every sin, just as sin, like obedience, requires a certain framework or structure.

The Shadow of “76”

The realization of sin and its increasing magnitude or quality originates either from the wickedness of the soul or from its weakness and ignorance.

The Shadow of “77”

The commission of a sinful act does not arise from inherent wickedness, though it can create a foundation for negative tendencies in the sinner.

The Shadow of “78”

The roots of major sins are found in the wickedness or ignorance of the soul.

The Shadow of “79”

Any individual or societal flaw can lead to other shortcomings, which may grow and escalate. Sins are never solely personal; they affect others as well. Even sins that are private and hidden indirectly influence the community.

In society, people are not indifferent to one another, and their actions have visible effects on each other. Every sin, regardless of the personal harm it causes the sinner, brings harm to others, and sometimes the harm to others is greater than the harm to the sinner.

The Shadow of “80”

In the commission of sin, external factors and alien matters play a role. The causes, occurrences, and manifestations of sin, like the effects of sin, are never purely personal. Sins have common factors, and the commission of a sin often involves other parties working to lead an individual into sin or failure. A sinner cannot be entirely independent in their sin; rather, external and other factors play a central role. A sin or sinner cannot be viewed in isolation, and the nature of its causes and effects must be fully considered. The evidence for proving a sin is never personal and individual; rather, it is multifaceted and involves many parties and circumstances.

Consequently, the punishment and recompense for sins cannot be individualistic or limited. It is not only the sinner who should be punished; rather, all the factors surrounding a sin or a sinner’s circumstances must be considered to apply relative justice. Otherwise, the judge and executor themselves are guilty and superior by virtue of the social title and individual sanctity they derive from sin.

The Shadow of “81”

Many direct sinners are, in fact, indirect sinners as well.

The Shadow of “82”

In sins, a distinction must be made between the cause and the direct perpetrator.

There is a significant difference between cause and effect in terms of sin, although in terms of the results, this distinction is commonly understood and evident to most people.

The Light and Shadow – 102

Desire does not only emerge through the reproductive organs. Sometimes, desire manifests even through human devotional acts.

The Light and Shadow – 103

Although sin easily shatters the vessel of a person’s spiritual well-being, it never easily leads a person to lose their soul and essence.

The Light and Shadow – 104

When sin enters the heart, it is no longer easily expelled, and its removal requires much struggle, pain, yelling, and effort.

The Light and Shadow – 105

Expelling sin from the heart is like trying to chase a dog out of the house or drive an acquainted cat away from the home.

The Light and Shadow – 106

We are unaware of many of the corruptions and harmful effects of sins, and those corruptions we do recognise, we fail to fully comprehend or appreciate. It is beneficial to learn from various sinners, as through them, one can arrive at certain truths.

The Light and Shadow – 107

The one who does not fear sin is ignorant and must be prepared to suffer its consequences from every direction—back, front, left, right, up, and down. Just as sin does not enter from a single place, it does not strike in a single way or form.

The Light and Shadow – 108

The consequential effects of sin never leave the sinner in peace or tranquility.

The Light and Shadow – 109

The hell of the sinner is their own troubled inner self.

The Light and Shadow – 110

Though sin too has its own domain, there is no peace or certainty within this domain.

The Light and Shadow – 111

A sinner first loses themselves, and if they recognise God, they lose Him as well, and subsequently, they lose the people around them.

The Light and Shadow – 112

When a person falls into wickedness, they must be prepared for the losses and harms that sin will cause—both in personal and societal terms, as well as in terms of their own soul and the reactions of God and society. The more they incline toward evil and rebellion, the clearer the natural retribution will become in these three areas.

The Light and Shadow – 113

In the face of wickedness, a person must be fearful of three factors, each of which has its own consequential effects, because none of them ever misses their target:

a) Society,
b) The human soul,
c) God.

The Light and Shadow – 114

A person’s reputation is tied to their thoughts and their chastity, and a sinner loses both.

The Light and Shadow – 115

The sigh, cold sweat, and lifeless gaze of the sinner are no less than death itself.

The Light and Shadow – 116

A person who entangles themselves in sin and rebellion places the existential and reputational success of their being at risk of destruction.

The Light and Shadow – 117

Although all sins may momentarily reveal the beauty of servitude, committing sin soils the servant.

The Light and Shadow – 118

Sin crushes a person, and this is the “gradual death.”

The Light and Shadow – 119

Rebellion and the torment of conscience are the greatest causes of this gradual death. Sin noticeably shortens one’s lifespan.

The Light and Shadow – 120

Suicide is not just about a person hanging themselves or using a knife; although this is a common understanding of suicide. Many individuals undergo gradual suicide and die before their time. Gradual suicide manifests naturally and ordinarily, with early signs being weakness, defeat, lethargy, and wilting.

The Light and Shadow – 121

When someone takes pleasure in sin and rebellion, their spirit is dormant within them, even though it may not be completely absent or dead.

The Light and Shadow – 122

The consequences of backbiting, slander, and prying into others’ affairs are hardness of heart and enmity toward everyone. This enmity and hardness are among the most despicable forms of degradation, and each is far more severe than personal or concealed sins.

It is narrated: “Backbiting is worse than fornication” (1).

The Light and Shadow – 123

What bends the back of human perfection, what casts a person to the ground in humiliation, and what takes away all that is good is sin.

The Light and Shadow – 124

Rebellion and sin are the only blows that prevent a person from contemplating the divine and keep them engrossed in themselves.

The Light and Shadow – 125

Sin ruins the lineage of human perfection.

The Light and Shadow – 126

The torture and torment of conscience resulting from rebellion can never be compared to the pain of lashes, strikes, or the amputation of limbs, for the torment of conscience is far more painful.

The Light and Shadow – 127

Those who commit sins lose themselves, while those who pretend to be pure lose their purity.

The Light and Shadow – 128

Sin is no less devastating than plague, leprosy, or cancer. Once a sin enters the heart, it devastates it and alienates the person from themselves.

The Light and Shadow – 129

The pain and fear of punishment for sin are far more excruciating than the pleasure of sin.

The Light and Shadow – 130

If a drop of cold sigh, colder sweat, and the lifeless, energyless gaze of a sinner were poured into a world of pleasure and joy, it would extinguish it all.

The Light and Shadow – 131

The one who commits rebellion without measure and consideration must know that the consequences of sin will manifest in the same manner for them. Blessed is the one who maintains boundaries in committing wrongdoings, for only those who avoid rebellion and sin are favoured by God and His saints. All of this is true for goodness as well, and there is no difference in the general effects and rules.

The Light and Shadow – 132

Every sin has its corresponding punishment, and every rebellion demands its retribution, with the size, type, quantity, quality, and frequency of it all playing their part.

The Light and Shadow – 133

Although the external and apparent consequences of many sins are tangible and harmful, the internal and imperceptible consequences of sins are far more destructive.

The Light and Shadow – 134

Polytheism and disbelief, though they share similar rulings, do not have the same effects. The polytheist is doubly blinded and may become a hypocrite, while the disbeliever may simply be ignorant.

The Light and Shadow – 135

The sinner who tears the veil of purity leaves no sanctuary for themselves.

The Light and Shadow – 136

Sinners have torn the veil of purity, while those who appear innocent have placed themselves within this tear.

The Light and Shadow – 137

Just as a person is unaware of their sin at the time of committing it, they remain unaware of the retribution until it arrives, and many even fail to understand it after the punishment has been meted out.

The Light and Shadow – 138

To harbor sin in the heart and chest is a dangerous game with no winner, just as the fantasy of completely avoiding sin is a vain hope unworthy of a person.

The Light and Shadow – 139

General sin is a condition of human beings, but the most important thing is the repetition of sin, which leaves no dignity for the individual.

The Light and Shadow – 140

The more a sin is repeated, the deeper it embeds in the soul, until, through repeated sin, it seeps into the very essence of the person, and the only solution left is death.

The Light and Shadow – 141

Concealing sin leads to its repetition, although exposing it may have the same effect.

Shadow and Light: “142”

The repetition of sin gradually darkens the soul, making it increasingly lifeless and devoid of light.

Shadow and Light: “143”

The more a sin is repeated, the more it becomes normalised, yet it never brings peace.

Shadow and Light: “144”

The repetition of sin leads a person to deny that the act of sinning is, in fact, a sin.

Shadow and Light: “145”

The commission of sins by individuals is never without a reason; however, the repeated sinning and other characteristics themselves create the ground for further entanglement in sin.

Shadow and Light: “146”

The pleasure and joy derived from another person’s transgression, even if that person is an enemy, is a sign of a lack of personal integrity.

Shadow and Light: “147”

One who cannot forgive the sin of another, even if that sin is great, has not yet reached perfection.

Shadow and Light: “148”

One who speaks of the sin of another, surely, has psychological deficiencies and is entangled in sin and disobedience, revealing their own smallness through this act.

Shadow and Light: “149”

The sin of one person can serve as a lesson for another, although such lessons are rarely obtained.

Shadow and Light: “150”

Taking lessons from the sin of others is a form of introspection; otherwise, it is nothing but foolishness.

Shadow and Light: “151”

Those who see only the sins of others and not their virtues are backward and foolish.

Shadow and Light: “152”

Enduring the mistakes and sins of others cultivates goodness within a person.

Shadow and Light: “153”

In order for a person to reach perfection, two things must be abandoned: firstly, disobedience, and secondly, the contemplation of sin and disobedience. The physical abandonment of sin, although important, causes the heart to stray from purity when the contemplation of sin remains.

Shadow and Light: “154”

It is not that abstaining from sin or avoiding its repetition is impossible for anyone, but the reality is that this is very difficult, and normally, escaping from sin is not easily achievable.

Shadow and Light: “155”

A sin that a person does not know when, how, or where they fell into it becomes difficult to avoid or escape from.

Shadow and Light: “156”

If a person truly understands sin, they fear it, and when they fear sin, they avoid it.

Shadow and Light: “157”

Understanding the position of a sinner is a path to salvation for the one who understands.

Shadow and Light: “158”

Avoiding sins that the soul inherently recognises as foul and wrong is easier.

Shadow and Light: “159”

If a person understands what disobedience is, they will never commit a sin.

Shadow and Light: “160”

The brokenness and humility that result from certain sins for some individuals create a fertile ground for abandoning sin or reaching perfection.

Shadow and Light: “161”

What subdues sin is diligence, asceticism, and distancing oneself from material pleasures.

Shadow and Light: “162”

To avoid the sin that has taken hold of an individual, it is crucial to understand how and in what manner the sin manifested itself within the person. Recognising this is the best way for anyone to escape sin.

Shadow and Light: “163”

The best way to refrain from sin is to reflect on its consequences.

Shadow and Light: “164”

Sometimes an event, motive, or immediate circumstance causes a person to distance themselves from the deepest of sins.

Shadow and Light: “165”

Following religious commandments regarding some sins saves many individuals from susceptibility to harm.

Shadow and Light: “166”

If asked what should be done with a sinner, I would say: firstly, fill the space of their sin with rewards. If they sin again, remove the place of their sin, and if, with the rewards, they sin no more, then distribute their previous sin among the righteous. This is the way to uphold justice.

Shadow and Light: “167”

Though avoiding sin is not easy, the disgrace that comes with it sometimes prevents individuals from sinning, without the need for the fire or ashes of sin to be present in their soul.

Shadow and Light: “168”

A scholar who tests themselves gradually makes great progress in purifying the soul and realising spiritual pleasures. They acquire good traits and discover inner strength and resolve. For strengthening one’s will and gaining influence over others, there is no better path than this, and the more this feeling is realised, the more the individual ascends to the ranks of the strongest and most virtuous people.

Shadow and Light: “169”

Just as a person refrains from stretching their hand in all directions, it is equally important to guard the eyes, heart, ears, and tongue in every direction. This is the best way to succeed and avoid sin, torment, and deprivation.

Shadow and Light: “170”

Sin may feel pleasurable and sweet within the corrupted soul of a person, but when someone is able to abstain from sin, they will then realise the sweetness of avoiding the forbidden pleasure.

Shadow and Light: “171”

The pleasure derived from abstaining from sin and understanding such abstinence is one of the most valuable traits of ascetic individuals. The smallest pleasure of abstinence is far superior to the pleasure of sin.

Shadow and Light: “172”

Abstaining from sin is far more difficult than committing the sin itself, and the persistence in sin is overwhelming.

Shadow and Light: “173”

The pleasure of refraining from sin is far superior and more delightful than the sensual pleasure derived from sin.

Shadow and Light: “174”

When someone with determination and perseverance removes sin from their life, they feel such joy that it seems as if they have found an incredibly sweet, fresh, and delightful pleasure within themselves.

Shadow and Light: “175”

Since people experience the pleasure of sin and recognise this feeling clearly, they do not recognise the pleasure of abandoning sin and instead equate it with great torture and suffering. For those who are addicted to sin, it is as if they are not willing to relinquish sin and have no desire for the joy of abstinence, nor do they allow themselves to be conscious of such a feeling.

This feeling is only realised by those who possess willpower and make it a reality. It is these individuals who derive more pleasure from refraining from sin than from committing the sin itself. This is natural because, although abstaining from sin involves some struggle, the absence of further commands from the soul and the devil results in an incredibly sweet sense of joy.

Shadow and Light: “176”

If the people of society were educated about the feeling of “pleasure in abstaining from sin,” it would be far more effective than scaring people away from sin. This would be much more effective in reducing sin.

Shadow and Light: “177”

Although scaring people about sin is somewhat effective in reducing sin, it is not sufficient. There must be a higher sense of awareness and understanding in society about the pleasure of abstaining from sin. People should be educated about such a feeling and placed in situations that test their commitment to this notion.

There should be public places in society where the various dimensions of the pleasure derived from abstaining from sin are taught in practical terms in all areas of life. Distinguished individuals who can revive such feelings within themselves should be rewarded and respected.

Of course, this can only be achieved if both the authorities and the people are successful in this matter, and this process must not be superficial.

Philosophical recognition of this concept is of great importance. Such a feeling must be philosophically endorsed, promoted, and implemented. The foundation for this feeling exists in all human beings, and its practical manifestation occurs at a limited and subconscious level. Many individuals, to varying degrees, achieve this feeling, although it is often minimal and scientifically imperceptible. It is primarily realised emotionally, without an obvious intellectual basis, which is why it often proves ineffective.

If an individual possesses the necessary awareness in this area and tests themselves practically, they will gradually make significant progress in purifying their inner self and experiencing spiritual pleasures. They will acquire good character traits and find their willpower and resolve growing stronger. There is no better path to strengthen one’s willpower and influence over others than this. The more this feeling is realised, the closer an individual will come to being one of the strongest and most virtuous people, thus attaining the highest human perfections.

Shadow and Light: “178”

If a person intends to commit a sin or act in disobedience, they should at least do so before God, who is the All-Forgiving and the Noble, keeping their sins away from God’s creatures, for there are few among God’s servants who are truly forgiving.

Shadow and Light: “179”

If a person wishes to falter, it is better to do so in the presence of God rather than before others, for only the presence of the Divine is truly effective, unlike the presence of others, which can lead to harm.

Shadow and Light: “180”

Sometimes, when a person finds themselves in various difficulties, they may grow tired of certain thoughts or actions. However, this weariness from sin does not equate to repentance; for if they return to their normal state, they will repeat the same thoughts and actions.

Shadow and Light: “181”

A soul that is disturbed by divine boundaries has bound its personality to others, whereas a soul that is disturbed by sin and disobedience recognises itself as separate from everything else.

Shadow and Light: “182”

In a society where sin and the sinner are dealt with broadly and only the immediate wrongdoer is held accountable, it must be said that the most innocent individuals are often the sinners. In a court where justice is relative, sinners may prove that they are victims of the crimes of others. This belief must be proven and clarified, showing that the one who commits the sin is merely the ‘rooster’s beak’ and that one must go after the rooster itself, in order to limit sin within society and control the sinner, thus reducing sin.

However, it should be noted that such a program and approach can never be realised by the ignorant or malicious. It can only be pursued when society’s leaders are enlightened, knowledgeable, well-qualified, scholarly, righteous, and just.

Shadow and Light: “183”

Those who rely solely on force, threats, violence, and destruction in dealing with sin and sinners do not solve the problem but rather exacerbate it. They train professional sinners and, in doing so, spread vice and place society in a dangerous spiral. In such a society, there is no room left for justice and logic, and both the just and the wicked become contaminated by one another.

In such societies, individuals suffer, good people stagnate in apathy and lack of motivation, and purity, spiritual joy, closeness to God, sincerity in worship, the pleasure of union with the Divine, and love for the Almighty are gradually removed from people’s hearts. The only remnants of these concepts are their names, and no taste of sincerity or truth can be found in anyone’s experience. In such societies, righteousness and purity cannot take root and grow; everything remains superficial.

Shadow and Light: “184”

One should not deal harshly and recklessly with the sins of others.

Shadow and Light: “185”

One should never deprive a sinner of the opportunity to think or return to the right path.

Shadow and Light: “186”

The only boundary that should be set for a sinner is justice. Of course, this must be in the context of eliminating disobedience.

Shadow and Light: “187”

Many sins have a general and communal basis, and these kinds of sins should be addressed by eliminating their causes from society.

Shadow and Light: “188”

Criticising a sinner is only appropriate for the innocent.

Shadow and Light: “189”

A person who sees sin clearly within themselves should not unfairly judge the sins of others.

Shadow and Light: “190”

Many who punish sinners are themselves adept sinners who hide their own sins under the guise of this very action.

Shadow and Light: “191”

A person who does not consider an act to be sinful yet performs it differs greatly from someone who recognises it as sin but still commits it.

Shadow and Light: “192”

In corrupt societies, many sins should be seen as communal, and the sinner should not be considered as an individual.

Shadow and Light: “193”

The pride of purity is far worse than sin, even though this sin may appear outwardly refined.

Shadow and Light: “194”

To preserve and sustain one’s self, each person should aim, to the best of their ability, to distance themselves relatively from sin, not merely out of fear of the law or religious prohibitions, for the issue is greater than this. Sin itself is the seed for vengeance and punishment, and the essence of sin turns the perpetrator into its victim, making the victim of their own sin become the perpetrator of even worse actions. This, in turn, leads them into a cycle where no end remains. A sinner must realise that the perpetrator of sin is also its victim, and that the sinner becomes the victim of their own deeds, without understanding the nature of their actions.

Shadow and Light: “195”

The best sin is the one whose punishment destroys the pleasure of committing the sin.

Shadow and Light: “196”

Repentance is when a person reaches a point where, if the opportunity to sin arises without any obstacle, they would never repeat it.

Shadows of Light “197”

Repentance is more difficult than a precise surgical operation. If performed with complete skill and under the right conditions, it may lead to a favourable outcome; it is not something to be achieved merely by uttering a word. If a wrongful act is committed by an individual, and they engage in true repentance, striving to remove the wrong and bring the repentance into both speech and heart, it may be accepted.

Shadows of Light “198”

Abandoning sin is not repentance; in the former case, the absence of opportunity causes the sin to be avoided, while in repentance, even with the opportunity for sin present, one refrains from it. Not yielding to a particular action does not indicate the rejection of that action; it is the absence of opportunity or possibility that leads to submission.

Shadows of Light “199”

Repentance and return to goodness are complete when they compensate for past wrongdoings.

Shadows of Light “200”

Repentance from sin is good; however, even better is leading others to repentance, and encouraging others to repent involves forgiving them.

Shadows of Light “201”

Just as it is good for a person to make repentance the foundation of their actions at every moment and repent for any wrongful act, they should also repent for every good deed and potential achievement of their soul; for attributing goodness to oneself, in the stages of perfection, indicates imperfection and deficiency. It is good, at every moment, to encourage those who have wronged them or caused harm to repent. All religious duties, both obligatory and recommended, and indeed every moral attribution they hold with others or that others hold with them, should be placed within the context of repentance. They should say: “O God, I forgive anyone who has any right over me, whether I know it or not, whether it is small or large, visible or hidden, painful or minor. O God, I have no claim or right against anyone.” This utterance itself is leading others to repentance. The difference lies in the fact that others may find it difficult, and perhaps impossible, to do what is easy for you. This act demonstrates the nobility, greatness, and honour of a person who purifies others from all sins and transgressions that have been related to them and says: “O God, I do not claim anything from anyone, and I have no right over anyone. Whatever it is, I forgive all and purify all from any defilement.”

One should say to God: “O God, I have no issue with anyone, and if anyone has an issue with me, please, You Yourself make them content in the best way.”

A person who adopts such an approach, whether they die awake or asleep, faces no hardship, and their death is entirely good and charitable.

Anyone who does not adopt such a practice, aside from proving their own smallness, creates many who are in need of repentance and hardship, dragging many into the torment and suffering of the grave and the afterlife, and perhaps condemning some to eternal torment. This is because there are sins whose forgiveness is very difficult, and for which there is no foundation or process for purification. Some are burdened by these sins until the Day of Judgment, stuck in feelings of remorse and rebellion, and there, each one becomes involved with another.

On the Day of Judgment, which is the day of reckoning and answering, one person grabs another’s collar, and the other does the same. Each person accuses the other, and God makes everyone busy with one another to the extent that it seems no one passes anything to anyone else.

However, the noble and pious person is the one who has no claim over anyone, nor does anyone have a claim over them. On the Day of Judgment, they stand calmly, with their head bowed, saying: “I have no issue with anyone, and if anyone has an issue with me, O God, You Yourself answer them. I do not grab anyone’s collar; You, O God, free me from others. O God, I have no claim to anything; You, Yourself, fulfil my claim.”

This is because these claims do not alleviate the burdens of a person in this world or the next. The only result of such claims is the perpetuation of conflict and entanglements, and nothing more.

Thus, one must say: “O God, I forgive all rights I have over anyone or anything.” By this prayer, not only does one absolve themselves, but they also release others. One must forgive all religious and rational rights, those rights that even the good cannot fully repay, whether with regard to divine saints or their own loved ones.

These rights, when not forgiven, do not diminish and can entangle everyone, even though they may not shape the affairs of the afterlife. It is possible that others may hold the same rights against them. Therefore, when one repents and leads others to repentance, they not only achieve their own greatness but also recognise their true rights, making God their sole interlocutor—the God who, whether He forgives or does not, needs no one else.