Question 4
Which sins have weakened my relationship with God, and how can I sincerely repent of them?
The central issue is not merely the ethical violation itself, but the impact of sin upon one’s existential movement and relationship with the Lord (Rabb). Sin, when committed without awareness and without returning to God, disrupts the path of Divine Lordship (Rubūbiyyah) and existential guidance, distancing the soul (nafs) from its divinely ordained ultimate end.
Qur’anic Evidence
1. Sin and the Weakening of One’s Relationship with God
“And if you should count the favors of Allah, you could not enumerate them. Indeed, Allah is Ever-Forgiving, Most Merciful.” (Qur’an 16:18)
Even though God’s blessings are beyond enumeration, persistent sin can divert a person’s divinely ordained course from the path of guidance.
2. Sin and Separation from God
“And fulfill the covenant of Allah when you have taken it, and do not break oaths after their confirmation while you have made Allah your guarantor. Indeed, Allah knows whatever you do.” (Qur’an 16:91)
Breaking covenants and solemn commitments weakens one’s relationship of trust and communion with the Lord, even if outward acts of worship continue.
3. Sin and the Diminishment of Existential Orientation
“Whoever does evil or wrongs himself and then seeks Allah’s forgiveness will find Allah Ever-Forgiving, Most Merciful.” (Qur’an 4:110)
Sin removes the soul from the orbit of Divine Lordship; repentance (tawbah) and seeking forgiveness (istighfār) restore one’s existential movement to its original divinely guided course.
4. Repentance as Existential Return
“And turn to Allah in repentance, all of you, O believers, so that you may prosper.” (Qur’an 24:31)
Repentance is not merely psychological remorse; it is the reorientation of the soul’s substantial movement and the reconstruction of its relationship with the Lord.
Sayings of Imam ʿAlī (peace be upon him)
Tuḥaf al-ʿUqūl, “Admonitions of Imam ʿAlī”:
“Whoever recognizes his sin and repents to Allah has indeed returned to his Lord and established the foundation of his worship.”
Ghurar al-Ḥikam, no. 7502:
“The one who repents is like one who has never sinned.”
Imam ʿAlī understands both sin and repentance primarily in terms of the soul’s existential movement and its reestablishment under Divine Lordship, rather than merely outward purity or psychological relief.
Analysis
1. Sin and the Disruption of the Soul’s Substantial Motion
The human being is an entity whose every intention and decision gives rise to a new existential form. Sin diverts both intention and action from the orbit of Divine Lordship, thereby altering the direction of the soul’s substantial motion.
2. Repentance and the Reconstruction of Existential Movement
Repentance signifies a complete return to the sphere of Divine Lordship.
Seeking forgiveness (istighfār) together with corrective action redirects the soul’s substantial motion toward the path established by God.
3. Theoretical and Practical Intellect
Theoretical Intellect (al-ʿaql al-naẓarī):
Recognizing the reality of sin and understanding the necessity of repentance.
Practical Intellect (al-ʿaql al-ʿamalī):
Translating that return to God into one’s daily actions, intentions, and decisions.
4. Divine Lordship and Existential Guidance
Without correcting one’s existential orientation, even subsequent acts of worship may remain deficient. Repentance is therefore a prerequisite for the continued soundness of one’s deeds and the purification of intention.
Practical Protocol
Step 1: Identify the Sin and Its Effects
List the actions and behaviors that have weakened your relationship with God.
Step 2: Reorient Your Intention Through Repentance
Before undertaking any corrective action, make the intention:
“I perform this act in order to return myself to the orbit of Divine Lordship, not merely to compensate for an outward mistake.”
Step 3: Sustained Corrective Action
Practices such as seeking forgiveness (istighfār), sincere worship, and abandoning habits that lead to sin gradually restore the soul’s substantial movement to its proper course.
Step 4: Continuous Self-Examination (Muḥāsabah) and Vigilance (Murāqabah)
Regularly ask yourself:
“Has my existential orientation drawn closer to Divine Lordship, or does it remain under the influence of self-centeredness?”
References
The Qur’an: 4:110; 16:18; 16:91; 24:31.
Tuḥaf al-ʿUqūl, chapter: Admonitions of Imam ʿAlī (peace be upon him).
Ghurar al-Ḥikam wa Durar al-Kalim, no. 7502.
Mullā Ṣadrā, Al-Asfār al-Arbaʿah (The Transcendent Philosophy of the Four Journeys), vol. 8, discussion on the substantial motion (al-ḥarakah al-jawhariyyah) of the soul (conceptual reference)