The doctrine of original SIN is a very famous doctrine for Christians, both Catholics and protestants. The main message of doctrine is embarrassment of human race because of the SIN committed by Adam when he was in heaven. This doctrine provides a justification for salvatory mission of Juses Christ. Its defenders refer to Gospel, especially to Poul writings. St. Augustin played an important part in development of the doctrine. But this theory has had its own opponents also, most important of them is Plagious. SINce Plagious time, disagreement with the theory has been continued. But Christian church in different cases and different councils, like Orange, Cartage, and Terent councils, has insisted on correctness of the doctrine and has called the opponents heretics. This article deals with this theory, its main contents and its defenders and opponents.

The present article is concerned with the explanation of Ghazali's view on SIN. It specifically deals with issues such as the relationship between SIN and Ghazali's view on man's nature and his ultimate end, the meaning and the origin of SIN, the way SIN is realized in the existential realms of man, the different kinds of SIN and an account of Ghazali's idea about the relationship between SIN and knowledge and will, and also the source of the knowledge of the cases of SIN.

The main purpose of the present study is to find hidden meanings of sexual SIN experiences and also to investigating how these meanings are constructed socially. The results of the phenomenological analysis of sexual SIN experiences among 7 female participants (Iranian/ Shi’a) who had sexual relation with the opposite sex (out of religious/ legal marriage) indicated that sexual SIN experience starts from a simple chat and acquaintance with the opposite sex and in a short time leads to courtship and sexual relations. Secondly, before committing the SIN and in the first sexual SIN experience, the perpetrator experiences feeling of resistance against the SIN, fear of the SIN and difficulty in committing the SIN. Thirdly, during the process of committing the SIN and as a result of sexual arousal, the perpetrator feels sexual pleasure, emotional enjoyment and a kind of primary pleasure, meanwhile the feeling of guilt turns all these pleasures into torture. Embarrassment, inquietude and fear (the fear of God torment and the SIN revealing) are feelings of perpetrator during the process of SIN commitment. After committing the SIN, a sense of doubt and rethinking about the SIN and then, inner pressures and regret appear. These pressures are revealed through unpleasant and strange feelings of inquietude, unfaithfulness, regret, being despised and feeling guilty back of one’s conscience. Feeling guilty back of conscience is the most common feeling which leads to repentance and self-justification to decrease these pressures. To recite the marriage vows, to state having sexual relations with the intention of marriage, and to hope to God’s forgiveness are among common justifications after committing the sexual SIN. A last, sexual SIN repetition normalizes SIN and causes a decrease in guilty feelings, and an increase in SIN pleasure, and finally it makes some changes in primary sexual beliefs and values.

In this article the SINs and the presence of the women in Ardavirafnameh, a Pahlavi book, has been surveyed The book is one of the important religious books of Zoroastrianism Although this book has been written contemporarily but the foundation of the introduced ideas comes from Sasanian period SINce the book has directly addressed some women's issues and state of their SINs in The Day of Judgment, studying this book is sort of pondering on women's affairs in Sasanian.Ardaviraf in his journey to The Day of Judgment sees a lot of men and women sent to paradise or hell because of different causes. Examining every woman's conditions, the article concludes that women's SINs and punishment is related to their sex. Unlike men whose careers and behaviors determine them to be sent to the paradise or hell, women are sent to hell and paradise just for being woman - frequently from men's point of view and those burdens which men imposed on their shoulders. Some of the women's SINs which are addressed in Ardavirafnameh are prostitution, disloyalty to matrimony, doing some jobs during their menstruation while they are forbidden to do that, witchcraft, refuSINg to milk their kids, abortion, having dispute with their husband and avoiding getting married to their blood related relatives.

William James, propoSINg the impact of non-noetice factors on the process of acquiring knowledge in his article" The will to Believe" "led epistemologists to pay attention to this important point that perhaps achieving knowledge does not need only satisfying the epistemic standards, but SINce we obtain many beliefs under the influence of fears and hopes, loves and aversions, self-interests, etc., so sanctifying non-noetic realms of human being from vices and adorning them with virtues also affect on obtaining truth.What is discussed in this article is propoSINg the relation ship between one of the ethico-religious categories, i.e., SIN, and knowledge. The writer seeks to show how, in the late twenty years, epistemologists have paid attention to the discussion of the relation between non-epistemic and epistemic aspects of human existence, so that one can consider SIN as an epistemological category.

This research intends to investigate the themes of SIN and forgiveness in Grimms’ tales. The method employed by this research was intertextuality reading with intra-textual referencing. Analyzing the contents for the themes showed that these tales have adopted two different approaches toward SIN and forgiveness. In the first approach the evidences of Christian doctrines are shown in a biased manner. In the second approach, however, in addition to Christian doctrines, the evidences of ancient religions and sects have become manifest through a more expanded angle of look. Also the findings revealed a duality toward prohibitions and reaction of characters on the basis of which two groups could be identified. First, the prohibitions which were imposed strictly, unreasonably and selfishly and the second prohibitions imposed for securing people fro possible dangers.

Most jurists are of the opinion that the verse “Do not cooperate in SIN and enmity” indicates prohibition of cooperation in SIN and aggression. Based on this opinion, some jurists consider contracts which are instances of cooperation in SIN and that as being invalid contracts. In the present article, this idea has been criticized and it has been said that the true opinion is “the prohibition indicated in the verse concerns a universal and total prohibition (Tahrim) and dislike (karaha)”.

One of the characteristics of symbolic-mystical poems is the use of reversed or paradoxical terms like: debauchery, disobedience, SIN, unbelief, Christianity, hypocrisy & dissimulation and their synonyms. These terms are often used in mystical & lyric poems and study of them can help us to comprehend and interpret them from different points of view. These reversed terms symbolize the motion of mankind’s soul, mystical states and loving intoxication Hafez, one of the most remarkable Persian sonnet writers, uses these term very often. He calls himself a debauchee or disobedient because of his disbelief in the faith of exoteric worshippers and of his belief in intoxication and inner motion or soul change. Thus, the poet considers disobedience a heritage of Adam which we should take it willingly. The reversed terms in this group are: a) debauchery, b) disobedience and SIN c) act of forbidden d) ill-fame, qalandar, scoundrel, indifferentism e) ogling, revelry, drunkenness f) unbelief, Christianity, idolatry, wearing non-Muslim girdle g) hypocrisy & dissimulation, pollution, Rendi.

This study aimed to determine whether a violation of the laws and regulations of the Islamic state which has been legally called crime is always considered a SIN and the person who committed it is unfaithful according to religious law and shall be punished on the day of resurrection or is it merely "social and civil offenses" that are punishable by law. Investigating various principles about the nature of government orders and laws of Islamic state provides different answers to this question. This paper referred to three principles and outcomes as well as related verses and narrations. Verses and narrations imply that violation of religious laws of Sharia and the government orders of the Prophet and Shia's Imams and also the laws of the legitimate religious government during the period of major occultation is known as a SIN, provided that such a violation being accounted as disobedience of God, the Prophet and the Shia Imams. But taking into account the violation of conventional laws such as those enacted in other countries to regulate social relations as SIN is questionable, unless violation of these laws includes disturbing social system, harming to others and oppoSINg religious government.