Gunohlar boshqa gunohlarni keltirib chiqaradi, shunday qilib odam ulardan voz kechishni qiyin topadi. O'tmish olimlaridan biri shunday degan: "Gunohning jazolaridan biri — undan keyingi gunohni sodir etishdir. Yaxshi amalning mukofotlaridan biri esa — undan keyingi yaxshi amalni qilishdir. Inson yaxshi amal qilganda, unga qo'shilgan yana bir yaxshi amal: «Meni ham qil», deydi. Agar u uni ham qilsa, uchinchisi ham xuddi shunday deydi va hokazo. Shu sababli uning yaxshi amallari va ularning mukofoti ortib boradi. Inson gunoh qilganda ham xuddi shunday, lekin salbiy tarzda yuz beradi." Natijada yaxshi va yomon amallar odamning hayotida odat va xususiyatlarga aylanadi. Solih kishi itoat amalini o'tkazib yuborsa, o'zini noqulay his qiladi, suvdan chiqarilgan baliqdek bo'ladi va faqat o'z majburiyatlarini bajargandan keyingina tinchlanadi. Gunohkor esa gunohni o'tkazib yuborsa, o'zini noqulay his qiladi va faqat o'sha gunohni qilgandan keyingina tinchlanadi. Darhaqiqat, ko'plab gunohkorlar gunohlarini lazzatlanmasdan, faqat ulardan mahrum bo'lish azoblarining oldini olish uchun qiladilar. Bunday mashhur gunohkorlardan biri shunday degan: "Bir qadah (sharob)ni zavq uchun ichdim, so'ng uning (birinchi qadahning) ta'siridan o'zimni davolash uchun yana bir qadah ichdim."

Sins lead to the production of other sins, until one finds it hard to give them up. A scholar of the past has said: "Among the punishments for a sin is committing a subsequent sin . And among the recompenses for a good deed is doing a subsequent good deed. When a person does a good deed, another good deed besides it says: 'Do me as well.' If he does it, a third one says likewise, and so on; therefore, his good deeds, and recompense for them, increase. The same thing occurs, (but in a negative way), when a person commits a sin." Consequently, good and bad deeds become established as habits and attributes in one's life. If a righteous person misses an obedient act, he/she would feel strained. He/she would feel like a fish out of water, and would remain calm only once he/she fulfilled his/her obligations. On the other hand, if a sinner misses a sin, he/she would feel strained, and would be only relax once he/she had committed that sin. In fact, many sinners commit their sins without savouring them, just to prevent the withdrawal symptoms of missing them. One such prominent sinner has said: "One glass (of wine) I drank for pleasure, followed by another to heal myself from it (the first drink)."

Gunohlar qalbning qat'iyatini susaytiradi va yana ko'proq gunoh qilish irodasini kuchaytiradi. Shundan so'ng tavba qilish niyati asta-sekin zaiflashadi va oxir-oqibat qalbdan butunlay chiqib ketadi. Qalbning yarmi o'lganda, inson endi Allohga tavba qila olmaydi. Shunday bo'lsa-da, u tavba qilishni shiddat bilan izhor etadi, holbuki uning qalbi hanuzgacha o'sha gunohlarga bog'langan bo'ladi va u ularni har qanday yo'l bilan qilishda qat'iy turadi. Shu sababli, bu qalb kasalliklarining eng og'irlaridan biri va barchasidan eng halokatlisidir.

Sins weaken the determination of the heart, and strengthen the willpower to commit more sins. The resolve for repentance is then weakened gradually, until it is totally removed from the heart. Once half of one's heart is dead, one could no longer repent to Allah ~- So, he/she would express repentance intensely, while his heart is still attached to these sins, insisting on committing them in any possible manner. So this is one of the most serious ailments of the heart, and the most destructive of all.