Apart from the fact that by features we understand and realize their ugliness...

Apart from the fact that by features we understand and realize their ugliness, hundreds of Qur’anic verses and traditions also confirms their ugliness and indecencies. Our traditions in this field are extremely vast, rich and comprehensive that there does not exist the least shortage. Also, all forbidden acts and sins and their relevant punishments have been explained explicitly and comprehensively in the Holy Qur’an and traditions, and we do know about all of them.

Therefore, as for as the identification of minor and major sins are concerned, we do not have any problem at all. But at the same time it must be frankly admitted that we all are captive of Satan and imperious self ( nafse- ammarah ), and unfortunately do not find the grace for purification of self from sins and moral indecencies. This is our real problem for which a solution must be found.

In my opinion these are two important factors relevant to the above problem: First: We don't understand our moral diseases and do not have the courage to admit this sickness within ourselves. Secondly: We regards them a minor thing and are negligent about the severe painful and catastrophic consequences arising thereof, and because of this reason are not concerned for their treatment. These are the two factors responsible for our negligence towards self-refinement.

Therefore, these should be discussed in detail and the method of treatment should be discovered. Negligence from the Disease We probably understand the moral sicknesses and do appreciate heir ugliness but only in others, and not within ourselves. If we encounter impoliteness and moral indecencies in others we are quick to observe them immediately.

While it is quite possible that the same moral indecency or may be worst than that might exist within ourselves, but we do not pay the east attention and ignore it completely. For example, we may regard transgression of others rights as something bad and might hate the transgressor, but at the same time it is possible that we ourselves might be transgressor, and may not realize it at all.

We do not consider our own act as a transgression, and on the contrary it is quite possible, that we might present it something as a glorious or virtuous act before ourselves, thus, by this means making it justified. Similar might be the case with other moral shameful deeds, and in this manner we never think about our own improvement.