We know that in the text of Shari’a and narrations, the title “Kabayr” and “great sins” are used. This interpretation finds another meaning in the field of path and knowledge, and its examples seem a little different.
We consider “poverty” as the root of corruption and the main basis of all sins and evils. Therefore, the first major sin from the point of view of knowledge is poverty. The seeker must first meet his livelihood needs and reach a normal level of financial ability so that he can move freely in the valley of conduct and take a step forward; Because despite his economic needs, he is unsure and his financial worries do not calm him down so that he can move inward with an independent mind.
The next basis of sins and negative subjects and effects is the “lack of idea of ​​the Supreme Being.” In other words, because people have no idea of ​​the truth, or what is going on in their minds and hearts is a wrong and inconsistent image of him, they fall into sin or suffer from evil and negative phenomena. If a person gets the right idea of ​​the truth, he will not be drawn into sin; The seeker, if he comes to this idea, has traveled a remarkable section of the path. Therefore, the second great thing from the point of view of knowledge and in the valley of conduct is that the seeker does not reach the knowledge of the Almighty as much as his emergence, talent and behavioral capacity. What does it mean!
The two above-mentioned great sins of Kabayr are following, and after this and in the next place, there are four negative phenomena: hypocrisy, polytheism, infidelity and oppression.
Hypocrisy in the sense of duality with self and alienation from oneself is in clear conflict with the concept of conduct, because the seeker must first find his “self” and be himself, then seek knowledge. Polytheism, meaning binoculars about transcendence and other orthodoxy, also has a clear position on the scene; Because this valley is basically the arena of monotheism, the unity of truth and seeking and finding the only truth.
We know the concept of disbelief as concealment and being covered. Thus, by definition, any truth that is hidden from the seeker, he suffers disbelief about it, and because the greatest truth of the universe is the supreme right, the seeker engages in a kind of disbelief towards him until he finds it correct.
The point is that in the practical field of conduct, hypocrisy, polytheism and infidelity must first be removed from the heart and within the seeker in order to be able to
To purify himself from oppression and to uproot himself from his existence; Because first, by eliminating these three phenomena, he must find himself and the truth and truths correctly, so that he can face a practical phenomenon called oppression and eliminate it. In addition to the term oppression, the meaning of oppression here is also sin and evil and wrongdoing; Because taking such actions is a way out of the path of justice and moderation.
In other words, the theoretical knowledge of the six issues mentioned and the practical movement in eliminating them is definitely dependent on the care, training and arrest of the perfect master (inherent evident). If success becomes the lifeblood of someone and the sustenance of conduct comes from the right and in the meantime he has access to the fullness of the innate heirs, that esteem will help him in both theoretical and practical fields and first the nature, branches and branches of the above-mentioned Kabir. It introduces and recognizes for him and then makes him aware and empowered in the scene of action how to free himself from the branches and leaves and reach the essence of purity from rebellion and deviation. The horizon of “vision” emerges from now on, and the seeker of observation, upon reaching it, can see facts in the dignity of his apparent rank.
There are four fundamental obstacles in the field of conduct: hypocrisy, polytheism, oppression and infidelity. The seeker, with the help and discernment of the complete master, identifies the level and extent of these phenomena in himself, and then, with the help of the master, his advice, and with the help of dhikr, removes some of them in himself. The first step in this scene is the “theory” that we address in this article, and at the beginning we come to know and explain the subject of “hypocrisy”.