Why do some sins appear beautiful in our minds?

Dear brother and sister, the question you have raised is profound and significant, touching upon one of the greatest challenges in our life of faith. The phenomenon of sins sometimes appearing beautiful, attractive, and even desirable in our minds is a topic extensively addressed in the Holy Quran and Islamic teachings. This occurs due to various factors, primarily the whispers and embellishment by Satan, the weakness of the 'Nafs al-Ammarah' (the commanding self), and worldly allurements. First and foremost, the most significant factor that makes sins appear beautiful and deceptive in our eyes is the unparalleled role of Satan (Iblis). Satan, the sworn enemy of humanity, vowed from the very beginning of Adam's (peace be upon him) creation to mislead humans from the path of truth and to make evil deeds appear adorned and beautiful in their sight. This is explicitly mentioned in the Holy Quran in Surah Al-Hijr, verse 39, where Iblis states: "My Lord, because You have put me in error, I will surely make [evil] attractive to them on earth and I will surely mislead them all." This verse clearly indicates that one of Satan's primary methods for misguiding humans is to 'beautify' wrongful actions. He attempts to strip sin of its true ugliness through deceptive appearances, presenting it as an attractive, easy, beneficial, or even pleasurable choice. This embellishment can take various forms: exaggerating immediate, fleeting pleasures; downplaying the dire consequences and repercussions of sin; creating an illusion of control over circumstances; or even employing distorted and seemingly justifiable logic. Satan promises us poverty to deter us from charity and enjoins immorality, as stated in Surah Al-Baqarah, verse 268: "Satan threatens you with poverty and enjoins upon you immorality, but Allah promises you forgiveness from Him and bounty. And Allah is all-Encompassing and Knowing." Through his whispers, he causes individuals to focus on their carnal desires instead of seeking divine pleasure. The second factor is the 'Nafs al-Ammarah,' or the rebellious self within every human being. Allah Almighty states in the Holy Quran: "And I do not acquit myself. Indeed, the soul is a persistent enjoiner of evil, except for what my Lord has mercy upon. Indeed, my Lord is Forgiving and Merciful." (Yusuf: 53). This 'Nafs' has a strong inclination towards immediate gratification, comfort, fame, wealth, and anything that appears superficially pleasant. Satan exploits this inherent weakness of the human self. He amplifies the urges of the 'Nafs al-Ammarah' and justifies them for us. For instance, he may present lust as freedom, arrogance as self-respect, stinginess as financial prudence, or backbiting as genuine concern or speaking the truth. If this inner self is not controlled and strengthened through proper spiritual training, it can easily fall under the influence of Satanic whispers, driving individuals towards sin, all while wrapping the sin in a cloak of false attractiveness and legitimacy. The third factor is the fleeting allure of worldly life (Dunya). The Holy Quran repeatedly points to the deceptiveness and glitter of this world. In Surah Ali 'Imran, verse 14, we read: "Beautified for people is the love of desires, from women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land. That is the enjoyment of worldly life, but with Allah is the best return." This verse warns us that certain worldly attractions naturally reside in the human heart, but the problem begins when these affections exceed their proper bounds and divert individuals from the primary purpose of creation and the Hereafter. Satan exploits these natural human attachments to worldly possessions. By exaggerating and adorning these superficialities, he lures us towards sins that seemingly bring us closer to these worldly desires, while in reality, they distance us from true peace and ultimate felicity. This worldly deception can lead individuals to deviate from their moral and religious values for the sake of obtaining status, wealth, or fleeting pleasure, making them perceive sins as beautiful and justified under the pretext of securing worldly gains. Finally, from the Quranic perspective, Allah Almighty sometimes leaves to their own devices those who insist on misguidance and reject the truth, so that the evil of their deeds appears beautiful to them, and they themselves believe they are doing good. In Surah Fatir, verse 8, it states: "Is he, then, to whom the evil of his conduct is made fair-seeming, so he deems it good? Indeed, Allah leaves astray whom He wills and guides whom He wills..." This verse indicates that if a person deliberately and knowingly immerses themselves in sin, continuously turning away from repentance and return, they may reach a stage where they lose the ability to distinguish good from evil and perceive their wrongful actions as beautiful and desirable. This is a consequence of neglecting divine signs, arrogance, and turning away from the straight path, which Allah, as a form of retribution for such individuals, deprives them of their spiritual insight. To counteract this phenomenon, one must always remember Allah (Dhikr), seek His help (Isti'anah), purify the self (Tazkiyat al-Nafs), and associate with righteous people. Reflecting on the dire consequences of sins and recalling divine rewards and punishments is also immensely helpful. When we remember that every sin, no matter how small, can impede our journey to eternal felicity and will be a heavy burden on the Day of Reckoning, its true ugliness becomes apparent, and its false beauty fades away. Istighfar (seeking forgiveness) and Tawbah (repentance) are pathways to cleanse the heart from the dust of sin and restore true insight to distinguish between truth and falsehood, and ugliness and beauty.