Religion of the Islam

In relation to the philosophy of the religion and the rules of God such as prayer, fast, Hajj, admonishing fellow believers to do right and to avoid sin, khoms, zakat and so on, it is appropriate that an important point should be mentioned; when he or she chooses a religion, he or she should accept its rules and regulations because each religion is defined along with its rules and regulations. Therefore, if someone benefits from the name of the religion and call himself or herself with name of the religion, he or she will be called with name of the religion apparently. In fact, we cannot call him or her a religious person. For example, a real Muslim is a person that not only accepts the Islam, but also accepts its rules and tries to act all of rules. He or she is like a person that has entered an organization and has been evaluated. Therefore, he or she should accept its rules and should not act and do any things with his or her desires. Before he or she entered there, he or she did not have to obey its rules because its rules did not include them. But when he or she accepts to work there, if he or she uses its benefits and advantages, he or she should respect its rules and follow them. If he or she is more organized and conscientious and work more than a due time, he or she is granted more reward. But if he or she is not dutiful in his or her job, he or she will be fired after several warnings and will not use from its benefits.
It is true about the acceptance of the religion. If he or she acts the rules of the religion and be faithful to them, he or she will achieve to whatever has been promised in this world and in the doomsday. If he or she lives in the world in a decent way, he or she will be appreciated and glorified and will be qualified to be extolled according to whatever he or she has done and in the doomsday, he or she will be sent to the heaven. This matter is what the prophet had annunciated. For example, if he or she fulfills the obligations, gives up doing haram ( prohibited) things, does mostahab(recommended) actions and avoids doing makoorohat( disproved but not forbidden things), he or she will be more rewarded and will be satisfied by the people entering the heaven. In contrast, if he or she does not be faithful to them, he or she should not expect to be rewarded. In addition, he or she is not qualified to be rewarded and this point is so important that persons will be rewarded or punished based on their deeds. If he or she is a really decent person and his or her life has been like decent persons, he or she will be sent to the heaven along with the Imams and the prophets and if he or she is an adulterer, a polytheist and a hypocrite, he or she will not be qualified to be righteous persons in religious parties because their hearts and minds are dark and are deprived of spiritual, mental, thought, belief, moral and practical health. Hence, they will be behaved based on their deeds. In fact, he or she has a close relationship with his or her actions, beliefs and actions and heaven and hell are according to the actions of the beliefs of persons. It is completely clear that heaven and hell will reveal facts and no one will be able to deceive and to lie others. But a person will be in a situation that not only will the earth, the sky, the angels and the prophets witness the deeds of persons and attest against them, but also the organs of persons will attest against them and will talk according to the permission of God
وَ قالُوا لِجُلُودِهِمْ لِمَ شَهِدْتُمْ عَلَيْنا قالُوا أَنْطَقَنَا اللَّهُ الَّذي أَنْطَقَ كُلَّ شَيْ‏ءٍ وَ هُوَ خَلَقَكُمْ أَوَّلَ مَرَّةٍ وَ إِلَيْهِ تُرْجَعُونَ
Hence, a person should act in a way that she or he can benefit from the promises of God and can get rid of the tortures of God. Of course, there are a lot of matters in this area that should be discussed in their own part. It seems that reviewing the holy verses of Zelzal Surah will reveal a lot of facts. Especially this verse states
يَوْمَئِذٍ تُحَدِّثُ أَخْبارَها
The end of this verse refers to the intention of an action whether it is good or bad
فَمَنْ يَعْمَلْ مِثْقالَ ذَرَّةٍ خَيْراً يَرَهُ وَ مَنْ يَعْمَلْ مِثْقالَ ذَرَّةٍ شَرًّا يَرَهُ
Hence, what is important to know is that if we act to the religion and the rule of God correctly, it will be beneficial for persons and the society and it will have the happiness of the world and the doomsday for them. Unfortunately, due to lack of the recognition or superficial recognition toward the Islam, some persons attribute features to the Islam that are in contrast with the nature of the Islam that is being a real person against exalted God. Of course, this lack of recognition is true about the Gods of Ibrahim because some persons consider difference among the God of Musa, Isa and the prophet of the Islam, Hazrat Muhammad (peace of Allah be upon him and his descendants) whereas all of the prophets such as these great prophets have said about an absolute fact and single God that is powerful, elite and sagacious. All creatures benefit from his infinite mercy. Persons that are also guided in the right path foster their talents and benefit from infinite mercy devoted for righteous people. Hence, we need to be alert enough and try to be in the path of bliss and happiness with correct recognition of the Islam and with fulfilling obligations and responsibilities.
The religion and the rule of God include whatever is related to the life of human, whether the religious and vajeb (necessary) responsibilities that include the orders and the prohibitions or the duties and the responsibilities that are not vajeb( necessary) and haram( prohibited); in other words, they are not obligatory such as mostahab ( recommended) actions, makroohat and mobahat. Each of them can influence the religious growth of human.
Different kinds of the obligations:
Of course, the obligations are objective and practical.
The objective obligations:
They are the affairs related to idea, thought and heart and persons are supposed to learn the correct way of knowing them such as the science related to the existence of exalted God, the unity of God, science, will, the power of God and …A person makes sure of beliefs with the means of rational reasons and if mind is not able, he or she makes sure of these beliefs with the means of religious reasons.
For example, belief in the physical ascent of the prophet (peace of Allah be upon him and his descendants) and the physical resurrection are affairs that we cannot make sure about them with rational reasons; hence, we can make sure about them with religious reasons.
B. The practical obligations:
The practical obligations that an obliged person should act them include two types:
Only rational practical obligations:
These kinds of obligations can be understood with rational reasons and God confirms it such as the goodness of fairness, the ugliness of tyranny, the breaking of promises, thanking generous persons and things like these because these affairs can be understood even if a legislator does not express any ideas about it. Such cases are according to such a remark
کلما حکم به العقل حکم
.'' Whatever mind rules is confirmed by the religion''
Practical narrative auditory obligations:
Mind cannot understand these obligations, but it cannot deny them because sagacious God has left such obligations according to his wisdom some devotions such as prayer, fast, Khoms, Zakat and so on. It is completely clear that only mind cannot understand them. These cases are divided into two types from the aspect of jurisprudence:
The first type: they are called situational rules such as ownership, tainted things, being in pairs, authenticity, falsity and so on. The second type: they are called obligation rules and according to the opinion of the jurisprudents, they are divided into five cases: Vajebat( necessary affairs), Moharamat ( prohibited things), mostahabat( recommended affairs), makroohat ( disapproved but no forbidden things) and mobahat (permitted things).
The types of obligations in relation to obliged persons:
Another division of the obligations is related to who is responsible for fulfilling obligations. In this case, the obligations are personal and social.
a) Personal obligations: personal obligations mean that persons as superior persons on the earth should be faithful to do some affairs. In other words, they should fulfill some obligations such as praying that is necessary for persons under any circumstances, whether they are alone or in the society. Moreover, they should give up doing some affairs such as wine that is haram under any circumstances for persons to do and persons are not allowed to do haram affairs with their choice.
b) Social obligations: social obligations are affairs that have social aspects and in fact, duties and obligations are left to persons according to their interaction in the society. For example, if a person lives on the earth alone, he or she can continue to his or her life and there are no limitations for him or her. However, when a person owns a place, persons cannot enter there without permission and it is considered as an expropriated rule. To trade with others, the obliged should know rules and obligations properly and act their duties. The affairs that are about the topics of social life are social rules. These kinds of rules are common in the Islam in order to prevent from chaos in the society. Some rules have been enacted so that each person can achieve to his or her rights.
Whatever has been understood so far is that Islam is a complete religion and rules and it includes all kinds of obligations. Everyone that follows them has acted his or her religious obligations. According to this point of view toward the religion, it can be understood that Islam has enacted rules, regulations and orders so that persons can establish a correct relationship with themselves, others and God and do not face to any problems in the life and if persons want to achieve to happiness, they should recognize the right path properly.