Mahmoud called on the incensed worshippers not to commit a sin during the holy fasting month of Ramadan.
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Descartes insisted that the article of faith did not fall under the regime of human reason because faith was something one could not fully grasp with reason. He argued that whoever embraced the articles of faith for incorrect reasoning would commit a sin no less grave than those who rejected them. What Descartes desperately defended was the autonomy of human reason and its proper use. In his philosophical enterprise, faith seemed to hinder the autonomy and the use of reason.
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Winston says that he has lived his life largely without sin and seeks to experience one major sin before he dies. However, he is unable to leave his house given his current condition, making committing any worthwhile sin impossible without aid. Winston states that he intends to commit a sin vicariously through Nora's actions and effectively "doubl[ing] his sin quotient" in the eyes of God. He makes it clear that for Nora's help and assumption of risk in this deed, he will pay her a total of $200,000.
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Whether a Muslim could commit a sin great enough to become a kafir was disputed by jurists in the early centuries of Islam. The most tolerant view (that of the Murji'ah) was that even those who had committed a major sin (kabira) were still believers and "their fate was left to God". The most strict view (that of Kharidji Ibadis, descended from the Kharijites) was that every Muslim who dies having not repented of his sins was considered a kafir. In between these two positions, the Mu'tazila believed that there was a status between believer and unbeliever called "rejected" or fasiq.
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Some rishonim (medieval commentaries) maintain that the requirement to give up one's life under these circumstances applies only when the individual is being called upon to actively commit a sin. Thus, if one would remain still and allow himself to be used as a projectile to kill another person, rather than give up his own life, that would be permissible. A chillul hashem can also occur even if a technical prohibition has not been violated. For example, if a Jewish leader or someone perceived to be righteous is seen acting improperly, his/her actions constitute a chillul hashem.
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Fifteenth century Italy, an inn: Giulia, a beautiful peasant girl, tells a friar that she is about to commit a sin so that she can obtain the money she needs to marry her beloved Sandro, a fisherman. When she mentions Count Ferruccio, a notorious womaniser, the friar assumes that she has agreed to sleep with him for the money, and cheerfully comments that she could not sin with a better young fellow. But Giulia says that the sin is far worse. She has agreed to lure the Count to the inn with the promise of sex, where her father Squarcio, a professional assassin, is waiting to murder him.
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This is because transferring ownership of property implies the right to use that property for its purpose: "Accordingly if a man wanted to sell wine separately from the use of the wine, he would be selling the same thing twice, or he would be selling what does not exist, wherefore he would evidently commit a sin of injustice." Charles Eisenstein has argued that pivotal change in the English-speaking world came with lawful rights to charge interest on lent money,Eisenstein, Charles: Sacred Economics: Money, Gift, and Society in the Age of Transition particularly the 1545 Act, "An Act Against Usurie" (37 Hen. VIII, c. 9) of King Henry VIII of England.
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God was willing to make a covenant with the Israelites not only concerning overt acts that God revealed to Israel, but also concerning God's secret acts, reading to say, "The secret things belong to the Lord our God and the things that are revealed." But the Israelites told God that they were ready to make a covenant with God with regard to overt acts, but not with regard to secret acts, lest one Israelite commit a sin secretly and the entire community be held responsible for it.Mekhilta of Rabbi Ishmael Bahodesh 5. Land of Israel, late 4th Century, in, e.g., Mekhilta According to Rabbi Ishmael 51:1:3. Translated by Jacob Neusner, volume 2, page 66.
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Urging someone to commit a sin is therefore active scandal. In the case where the person urging the sin is aware of its nature and the person he is urging is ignorant, the sins committed are the fault of the person who urged them. Scandal is also performed when someone performs an evil act, or an act that appears to be evil, knowing that it will lead others into sin. (In case of an apparently evil act, a sufficient reason for the act despite the faults it will cause negates the scandal.) Scandal may also be incurred when an innocent act may be an occasion of sin to the weak, but such acts should not be foregone if the goods at stake are of importance.
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After the abolishment of the Law of the Moon, Zephys left her body for the Ocean half and Sielene become unconscious. After being escorted back to the Croconesia, she came back to her senses and have a walk with Luna on the land for the first and only time. She was astonished and happy to see that her daughter has become stronger and kinder than before she walked on the land. In the final battle with Zephys, Sielene choose to sacrifice herself to reinstate the Law of the Moon in the Aventurine Temple, which has become her resting place because the slab in the Petrification Island stated that the one who commit a sin must atone for it inside the temple walls.
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A month before the election, McManus and two other bishops issued a pastoral letter that prohibited Catholics from voting for Muñoz Marín's Popular Democratic Party, which they claimed "accepts as its own the morality of a 'regime of license,' denying Christian morality..." The letter also stated, "It is evident that the philosophy of the Popular Democratic Party is anti-Christian and anti-Catholic, and that it is based on the modern heresy that popular will and not divine law decides what is moral and immoral. This philosophy destroys the Ten Commandments of God and permits that they be substituted by popular and human criteria." McManus insisted that Catholics who disobeyed the injunction by voting for the Popular Democrats would commit a sin. The letter resulted in widespread protests in Puerto Rico and sparked open controversy within the Church.
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