The recognition of the Islam

Relationship between the Islam and the religion is one of discussions that is necessary to be focused on in some aspects. Of course, the purpose of the Islam in our discussion is the last religion of Ibrahim whose messenger is Hazrat Muhammad (peace of Allah be upon him and his descendants) and permanent miracle is the book of divine message, Quran. The purpose of the religion is the divine rules that determine the true path and the obligations of human as well as the norm of recognition of decent actions from indecent ones. Religion has been mentioned as the path and the ways of divine prophets in the Quran;
شَرَعَ لَكُمْ مِنَ الدِّينِ ما وَصَّى بِهِ نُوحاً وَ الَّذي أَوْحَيْنا إِلَيْكَ وَ ما وَصَّيْنا بِهِ إِبْراهيمَ وَ مُوسى‏ وَ عيسى‏ أَنْ أَقيمُوا الدِّينَ وَ لاتَتَفَرَّقُوا فيه
''The same religion has He established for you as that which He enjoined on Noah - the which We have sent by inspiration to thee - and that which We enjoined on Abraham, Moses, and Jesus: Namely, that ye should remain steadfast in religion, and make no divisions therein''.
It can be understood from the verses and the Islamic narrations that Islam is a permanent and worldly religion. Hence, it has been stated in Quran about the prophet (peace of Allah be upon him and his descendants)
« و ما ارسلناک الّا رحمة للعالمين »
''He is the prophet of mercy and he has been sent to be merciful for all of human''. It has been also stated in other pages of the Quran;
« و ما ارسلناک الّا کافةً للناس »
''His mission is universal''. Since the mission of the prophet is universal, his book should be universal and immortal. Hence, Quran is an immortal and permanent book that shows the path of the life and happiness and guides and leads human;
« إِنَّ هَذَا الْقُرْآنَ يِهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا »( Israa/ verse 9)
On the other hand, a person should be alert enough, should recognize threats, and know how he should pass through the path. Moreover, he should pay attention to annunciations and warnings. Hence, God appointed the prophet as a preacher, had him recognize the right path of the life and give enough motivation to the followers of this path. Hence, God has stated about this feature of his prophet
« و ما ارسلناک الّا مبشراً نذيراً »
Religion and divine rules lead to benefits. Consequently, the purpose of the religion is to show the right path to obliged persons and they follow the orders of God in order that they can achieve to happiness and get away from misery and the torture of God. This is an important purpose and each Muslim should believe it.
There is no question that belief in the divine rules and acting them are only ways of bliss and happiness. For example, Quran emphasizes on this point that if a person fulfills prayer as one of obligations, it will prevent them from doing wrong actions.
إِنَّ الصَّلاةَ تَنْهى‏ عَنِ الْفَحْشاءِ وَ الْمُنْكَر.
Or if a person fasts, he or she will achieve to divine piety and if he or she avoids going astray, he or she will achieve to happiness and bliss.
يا أَيُّهَا الَّذينَ آمَنُوا إِنَّمَا الْخَمْرُ وَ الْمَيْسِرُ وَ الْأَنْصابُ وَ الْأَزْلامُ رِجْسٌ مِنْ عَمَلِ الشَّيْطانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ
Soul refinement, purification, contentment and the satisfaction of God can be gained through acting religion and the divine rules.
Unfortunately, at the present time, some persons do not pay attention to the rules and the orders of God due to lack of concentration on them and others do not follow the religion of God and do not act according to their faith in God with their non-religious and superstitious claims whereas Quran emphasizes on acting obligations apart from having strong faith in them. In addition, Quran focuses on this point that an ideal life can be possible through acting on the basis of faith in God;
مَنْ عَمِلَ صالِحاً مِنْ ذَكَرٍ أَوْ أُنْثى‏ وَ هُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَياةً طَيِّبَةً وَ لَنَجْزِيَنَّهُمْ أَجْرَهُمْ بِأَحْسَنِ ما كانُوا يَعْمَلُونَ
Al-A''Whoever works righteousness, man or woman, and has Faith, verily, to him will We give a new Life, a life that is good and pure and We will bestow on such their reward according to the best of their actions.
Hence, both of faith in God and good actions can lead human to bliss and happiness, make human get rid of troubles and make a person beloved among people.
إِنَّ الَّذينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ سَيَجْعَلُ لَهُمُ الرَّحْمنُ وُدًّا
''On those who believe and work deeds of righteousness, will (Allah) Most Gracious bestow love''.
Hence, the devout persons are addressed and are responsible to fulfill their obligations.
Of course, the presupposition of fulfilling a divine obligation is its recognition. Although the word '' Taklif'' is derived from the word '' Kolfat'' and it means trouble and difficulty and in fact, an obliged person is in difficulty and hardship in fulfilling obligations and avoiding doing sins at first, he or she will achieve to revelation and happiness in the end.
Therefore, trouble and limitation for human will result in the prevention of the torture of God and deviations for him or her and in the next time, fulfilling obligations will be as enjoyable as the devout will always try to obey the orders of God and according to the interpretation of some dignitaries, fulfilling obligations will be no difficulty and trouble for the devout, but they will be greatness for them and they will feel exalted God at the moments of their life and enjoy such understanding. The result of worshiping God will be the observation of the beauty and the greatness of God and in such time, persons will feel relaxed and the life will be enjoyable for them. In fact, this is an ideal life that human has been created for and they should try to achieve to it;
يا أَيُّهَا الَّذينَ آمَنُوا اسْتَجيبُوا لِلَّهِ وَ لِلرَّسُولِ إِذا دَعاكُمْ لِما يُحْييكُمْ
''O ye who believe! give your response to Allah and His Messenger, when He calleth you to that which will give you life''. '
Accepting God and his prophet, persons will get rid of the sensational life and will achieve to the intellectual life; therefore, they can understand a real life;
وَ إِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوانُ لَوْ كانُوا يَعْلَمُونَ
.''''But verily the Home in the Hereafter,- that is life indeed, if they but knew
They have been ignorant of the real life and living in the path of God;
يَعْلَمُونَ ظاهِراً مِنَ الْحَياةِ الدُّنْيا وَ هُمْ عَنِ الْآخِرَةِ هُمْ غافِلُونَ
''They know but the outer (things) in the life of this world: but of the End of things they are heedless''.
We will discuss that the Islam is a tradition religion and acting it along with faith in God can lead us to a paragon. Moreover, a real belief is a kind of soul and inner understanding, right actions; hence, it should be clarified that the religion that is a kind of obligation from exalted God is the way of living.
The most important affairs that a Muslim should know are why the Islam or other religions of God should have their own tradition. To answer this question, we should say that if a religion does not have a tradition, it cannot be effective any more. To elaborate this matter, we should say that human deals with different matters and affairs throughout their life; each one can improve the personality of a person such as food stuff, drinks, clothes, the way of communication of a person with others in the society and so forth. On the other hand, the exalted God has created human on the basis of a specific purpose as he stated.
« أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ »( Al-Muminoon/ verse 115)
''Did ye then think that We had created you in jest, and that ye would not be brought back to Us (for account?)''
The Quran has stated about the system of the world
« وَ مَا خَلَقْنَا السَّمَاوَاتِ وَالأَرْضَ وَ مَا بَيْنَهُمَا إِلاَّ بِالْحَقِّ »( Al-Hijr/ verse verse 85)
.''We created not the heavens, the earth, and all between them, but for just ends''
According to the verses, it is important for all of human to know that they have been created for a holy purpose and it is closeness toward God. To have a close relationship with God, we should find a right way such as the acquisition of the recognition of God, devotion and so forth. Hence, a person should walk through a path that makes him or her close to the purpose of his or her creation and only person that can show this path is exalted God. God sends his divine messages to his human through the prophets and shows the ways of the improvement of human.
There is no question that exalted God is aware of real needs of human and knows his or her needs exactly because he is the creator of human and is aware of the position of human in the world. Only exalted God can claim that he is aware of the inner aspects of human. In addition, everyone that has searched about human so far has been able to recognize some inner aspects of human and no one has been able to all of those aspects. Hence, since exalted God has created human, he has enough knowledge about human and whatever persons need. Therefore, he can reveal the inner secrets, learn whatever human needs through the prophets, interpret the position and the personality of human and train them the ways of improvement and the scientific and religious growth.
This matter is so important because if God does not guide human to the right path, maybe, human cannot find the right path in the life and goes astray. There is no question that if no one guides human in the world, persons will go astray and no one may achieve to improve perfectly in the life.
Obviously, God that is wise and arranges all of affairs wisely does not leave human without any guide, but he sends his divine messages for saving and get rid of going astray to human through his prophets in order that human can follow the right path and the ways of achieving to the satisfaction of God with their own will and choice.
The meaning of the religion is that exalted God trains the rule of the improvement of human to them. Hence, Quran expresses itself as the tradition book of God in this way
« إِنَّ هَذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا » ( Al-Israa/ verse verse9)
''Verily this Qur´an doth guide to that which is most right (or stable), and giveth the Glad Tidings to the Believers who work deeds of righteousness, that they shall have a magnificent reward''.
To express it clearly, the religion is a series of the regulations and the rules of God that determines the rights and the obligations of persons and recognizes the norm of a good action from a bad action. Therefore, it become clear for all of people what the right path will be and how persons can be in the path of growth and improvement. Hence, persons should be alert enough not to go astray.
Khaje Nasir Al-Din Tusi, one of great scientists of the Islam, has stated about philosophy of the religion and the importance of the divine rules '' if there are not any religions and obligations for human, they will not be able to recognize their own benefits. Therefore, doing good actions and obeying the orders of God, human can achieve to bliss and happiness as well as they are respected and praised in this world. Moreover, they gain a great benefit that is the reward of God and in fact, they are qualified to be respected and praised with their own good actions .
Furthermore, some great scientists have stated about the philosophy of obligations and the religion'' God has willed that human can take advantage of this chance and they can be qualified to be honored and bowed. Hence, if a person obeys the orders of God, they will benefit in the world as well as in the doomsday. Such person has chosen the right path that is the way of happiness and thanks the infinite blessings of God. It is clear that if a person disobeys the orders of God, he has deprived himself of the happiness of the world and the reward of the doomsday. Hence, all of scientists, instructors and sermonizers agree unanimously that if a person fulfills his obligations, he or she will be able to improve scientifically and practically and with obeying the orders of God, he or she will be qualified for a great reward. Exalted God is wise, powerful and sagacious and he keeps his promises and never breaks his promises because breaking promises is an indecent action and if wise God commits such action, it will be more indecent.
'' There is a question that if Islam is a universal religion and Quran is considered as a miracle and a permanent book, has he had any effect in showing path or not? Are there any should's and shouldnot's in the Islam or not? Are persons obliged to fulfill some obligations and quit fulfilling some obligations? If there are such rules and orders, are these rules in line with freedom? How is it possible for a person to have freedom as he or she is ordered to do some things and quit doing some things? Another question is what the conditions of these obligations are. Should all of people, whether man or woman, young or old, girl or boy and children or adults, obey these orders and rules or there are some rules for these duties and obligations? Of course, there are other questions about the religion of the Islam that should be answered.
It seems that one of reasons that makes some persons have doubts about the religion of the Islam, insult it and judge about the rules of the Islam unfairly is that they have lack of improper recognition toward the religion of the Islam. However, if there is a special attention on the basis of the religion and the rules of the religions of Ibrahim, it can be understood that all of the rules and the orders have been determined on the basis of advantages and disadvantages because wise God never issues orders and rules that have consequences for human or God cannot benefit from them because God is needless and he does not need to fulfill these obligations, but if exalted God wants to meet some needs, such God will not be absolute because such God wants to solve his problems through this need whereas exalted God has all of the virtues. In fact, he has all of the virtues perfectly. For example, if science, power, liveliness and wisdom are considered as virtues, exalted God has all of them even though they are not granted to him by someone. Therefore, fulfilling these affairs and obligations can be in the favor of human and human can pass the path of happiness through fulfilling these obligations. I hope that these questions can be answered during these discussions gradually and persons that are logical achieve to a proper point of view in relation to the Islam and the religion.
Of course, I should remind that Muslim scientists that are familiar enough with the foundations of the religion and are expert and specialist in different topics have an important role because some persons try to weaken the faith of people with spreading doubts and distorts in relation to the realities of the religion and make them lose their beliefs in relation to the rules of the religion especially the religion of the Islam. Hence, if the persons in charge in the media want to help the devout, they should provide a chance for experts so that the followers of the religions can get familiar with their religions and provide the ground of happiness for themselves. At least, according to a lot of insults toward the Islam, this chance should be provided so that they can get familiar with the reality of the Islam perfectly.
It is necessary that this point should be reminded that nowadays most of scientists believe that spirituality should increase in the society and it is really clear that the reality of spirituality should be sought in the religions of Ibrahim and God even though they have been distorted and this relationship with the reality of the religion makes the relaxation of person and society, changes material point of view, leads human toward God and infinite reality and brings the affection and love of God for all of human.
It seems that this experience of human will influence the society and spiritual, psychological, cultural, political and economic problems will be solved gradually. God that is powerful, sagacious and wise has created human for a specific purpose and to achieve to this purpose, he has shown the right path through the prophets so that everyone can recognize the right path of his or her life with his or her choice; therefore, she or he is praised, honored and bowed and they can benefit from the reward of God.
Of course, it is clear that a person will not achieve to a great benefit without obligations and the religion. This philosophy of the religion can be understood and defended by anyone because fulfilling obligations, everyone has chosen the right path, has achieved to bliss and will benefit from the reward of God. On the other hand, some persons stand against fulfilling the obligations determined by God or maybe they do not care about acting them and do not fulfill their obligations even though they have accepted the rule of God. Hence, such persons should not expect to be bowed, honored and praised as well as they will not benefit from the reward of God.
Hence, the religion from exalted God is a great blessing because if someone wills to improve and achieve to spiritual growth and religious perfection, in fact, the religion will be the steps of growth and the perfection of human and persons need these steps regardless of what rank or the stage of religious growth they are. The more human grows, the more they need these steps of religious growth; otherwise, they will not achieve to bliss and they will not have a chance to grow.
Hence, it seems that the rules of God have been determined for the real life of human and the advantages and the disadvantages of human have been considered. Hence, from the aspect of verbal benefit, the religion has been determined so that human can be praised and honored and consequently, they can receive the reward of God. From the aspect of moral benefit, to obey the orders of God, human can achieve to good attributes through the religion. For example, verse 183 in Baqarah Surah emphasizes that one of purposes of the religion is fast, the improvement of devout and piety;
''O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint''.
In fact, fast is necessary so that fulfilling it, human can achieve to the divine piety that is in the centre of morals. From the mystic aspect, the religion helps human to achieve to the satisfaction of God and can represent the greatness and the beauty of God. Others points that should be reminded include that from the aspect of sociology, the philosophy of the religion and the rule of God are to prevent from chaos with implementing the rules of God. Moreover, to continue the life and to meet the needs of human depend on social life and it is clear that social life needs rules that are from God because all needs of human ( whether material or spiritual) have focused on the rule of God. In other words, the bliss and happiness of the world and the doomsday, social equality, and order and association among different affairs along with devout are the features of the rule of God. All of inner aspects of human, all of his or her needs and his or her advantages and disadvantages have special attention only in the rule of God that comes from divine messages and these are not found in the rules of human perfectly provide that the societies inspire them from the divine trains in order to enact their rules; therefore, they can meet the real needs of human to some extent.
Some of Islamic great scientists have stated about the importance of the existence of the religion and the rule of God '' human is social naturally and there is no question that to establish order and to prevent from chaos, persons need a rule that includes all of the real aspects and needs of human in the social life and on the other hand, a rule should leave positive effect on the religious life and the improvement of persons in the society and should control the desires and the instincts of human appropriately.
Rule related to the life of human should be exalted, lead human toward religious realities and establish equality in the society. There are warnings and promises in implementing each rule and there are worldly punishment and encouragement along with their religious reward.
Deceased Khaje Nasr Al-Din Tusi mentions the philosophy of the rules and obligations and states briefly but deeply '' obligations are to prevent human from doing bad actions.
If there are not the religion and the rule of God in the society, persons are free to do actions that are even illogical and stupid and this freedom leads to ugly and vulgar actions in the society, definitely lowers the rank of human, results in the decline of human and makes them drown in their desires and lusts. Since such a person is not a faithful person, he or she does whatever he or she desires.
Hence, the religion and the rule of God prevent human from tending toward ugly actions. To implement the religion of God appropriately, persons can train each other and the society and achieve to personal equality with attempt and diligence. This can provide a ground for a person to walk in the path of social equality and to lead the society in the path of the permanence of human values.
As it was said in the previous matters, the religion is necessary in the Islam because human needs complete rules called as '' tradition'' in order to train persons and the society appropriately. The most important way in the philosophy of the tradition is that human should not be left freely and they should have obligations and duties because if human does not get familiar with the right path of the life, they will go awry. Therefore, the philosophy of the presence of the God prophets was to guide human and show them the right path. This blessing was granted to human by exalted God and they should try to walk through this path. Hence, we should thank great God and worship God for consistency in this choice and path and express to him
« اهدنا الصراط المستقيم »
It has been clear so far that the tradition of God is the same the rules for saving and guiding human in order that they can achieve to the happiness of the world and the doomsday and they are considered as a tradition from exalted God. On one hand, God created human and devoted talents in the inner of human and on the other hand, he sent the prophets that had the tradition, followed it and guided human in the right path so that they did not go astray and wrong.
Now we should answer this question '' if there were not any rules and the tradition and human did not have any obligations to fulfill, what would happen to human?
We can answer it in this way '' if exalted God had not determined the path for human through the prophets, in fact, they would have left them in their own ways.
Leaving human in the world makes them do bad actions and such thing from God is vulgar and ugly and God is never described in such affairs. Therefore, deceased Allame Heli expresses in this case '' if exalted God does not determine any obligations for the persons that have the conditions of obligations, puberty, power and choice, he has led human to do vulgar actions. There is no question that leading human to do vulgar actions is vulgar and it is deserved to be censured and such a thing is vulgar and impossible from exalted God . In other words, if God does not determine the religion and obligations, he has done a vulgar action and persons are obliged to do vulgar actions. The explanation of the matter is that exalted God has created human in this way: on one hand, he has granted them wisdom, will and conscience and on the other hand, he has established desires and rebellious instincts. These desires of human always tend toward lust and do not care about virtues and perfections that are difficult to acquire. Hence, if God does not have human do affairs that are in their favor and he does not prevent them from doing affairs that have evil consequances, a person will not have any motivations for giving up temporary desires. Hence, obligations that are same the tradition of God train human to live like Muslims and to deal with the social and personal corruptions and do not be in the consequences of disobeying the orders of God.
This is very important point to be paid attention in the philosophy of the tradition. Such an expression is confirmed with narrations as Amir Al-Momenin (peace be upon him) states '' tendency toward good actions and virtues and achievement in the perfections and the moral principles are so difficult, but they can save human in the world. However, doing vices is very easy, but they can be deadly and pernicious.
It has also been said in another Hadith that persons make their souls have tendency toward the perfections and the virtues, but your soul has tendency toward vices involuntarily and there is no mercy. In other words, enjoying material pleasures are available in the world. Promises for the heaven and the hell are free. Hence, if the tradition of God were not in this world seriously in order to guide human, most of persons will not ignore the material enjoyments that are easily acquired; therefore, the religion and the traditions of God have a vital role in preventing from vices. The persons have been said that this is the promise of God. It means that God that is powerful, knowledgeable and wise can implement whatever he promises. Hence, the prophets came to announce human that they should follow the rule and the religion of God seriously and fulfill the obligations of God so that they do not lose their chances in the life. To conclude, it can be expressed that the religion and the tradition of God are the means of the religious growth of human and of receiving the precious reward of the doomsday. Moreover, the religion and the rule of God organizes the social system on the basis of justice , trains the anger and the lust of human and controls them and it also provides a chance that human can recognize the purpose of the creation of the world that is worshiping and approaching God.
the religion is from wise God who is the creator and the owner of the living creatures and is aware of the advantages and disadvantages of all of the affairs. Hence, he orders us to do whatever is in our favor and prevents us from doing whatever is ugly and vulgar and reward whoever obeys his or her orders. Exalted God knows the qualifications of every person and rewards human for their good deeds. In other words, he rewards human exactly and fairly and does not deprive anyone of his or her right. There is no question that God with such complete attributes never orders us to do vulgar actions.
Another important is that exalted God orders and prevents persons that have the conditions of obligations. The conditions include:
A. wisdom
A person that is obliged should be wise and there are no obligations for persons that are mad. Of course, there are some rules for the life of the mad people in the Islam and they are considered as his or her rights.
B. life
C. Ability
There are no obligations for persons that are not able to follow the orders of God.
A person should have enough knowledge toward his or her obligations. He or she should have preparations to do actions or it should be possible for them to acquire it. In other words, they should have necessary means for doing actions.
Obligations should not have any evil consequences. In other words, things that cause such evil consequences should not be considered as obligations and duties. Hence, exalted God never considers whatever causes evil consequences as rules, but the rules of the Islam lead human to happiness and bliss.
It is completely clear that whatever is considered as obligations should already be known for an obliged person. In other words, an obliged person should have enough time to know the stages and the conditions of whatever he or she is obliged to do; otherwise, such obligations are ugly and vulgar. For example, before Fetre Eid arrives, the value of fast should be explained to an obliged person because it is not accepted to punish a person for his or her sins before she or he is explained.
Another point that should be mentioned about the orders and the rules of God is that an obliged person should be able to do his or her obligations. In other words, they should not be impossible for them to fulfill obligations and obligations should be possibly done by obliged persons.
Another point about obligations or actions that an obliged person should do is that if an obliged person wants to do an action, that action should be good and advised. If this advised action is obligatory, it should be done and is vajeb (religiously necessary) and if it is not obligatory, it will be mostahab ( recommended in Islam).
If an obliged person should give up an action, that action should have evil consequences. If an evil action is obligatory, doing it is haram ( religiously prohibited). If there is no preference in doing an evil action, doing it is makrooh (disapproved but not unlawful in Islam). In conclusion, obligations should be advised or they should have evil consequences; otherwise, order related to doing or giving up such an action is preference and such an obligation will be abolished by God.
What has been understood so far is that there are definitely a lot of prudence in the rule of God and no rules are without prudence. Of course, in some situations, doing an action is advised and in other situations, avoiding an action is advised. If such actions that are not advised are done, they can have evil consequences. For example, it is advised that gamble should not be done because it definitely has evil consequences.
Analyzing the conditions of obligations, we can understand that Islam is the religion of obligations and rules and acting them guarantees the reality of the life and the life of human. In other words, the rules are the favors of exalted God for having a right life and fulfilling obligations.
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:
1. 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''
2. 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.
The religion of the Islam is based on benefits and disadvantages. It also deals with the duties and the obligations of human. For example, it is important to know who is responsible for fulfilling obligations and whether 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 own choice and freedom.
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 the rules and the obligations properly and should act their duties. The affairs that are about the topics of social life are called the 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.
In fact, these rules help persons to have relationships with themselves and the community properly and recognize right path from wrong path according to religious norms. Consequently, having such point of view toward the religion can be understood that Islam has enacted rules and regulations in order to control the relationship of persons with themselves, others and God so that persons do not have problem in recognizing right path in the life and try to achieve to perfection that they have been created for with fulfilling their obligations.
Reviewing holy verses can be understood that a person has some obligations in each situation so that a person can act according to religious beliefs and moral principles and they do not go awry. Of course, it is completely clear that the rules and the regulations are not impractical and cliché, but if we focus on its philosophy, it turns out that they are according to the nature of God and they are not obligatory as it has been said in the sacred verse
لَقَدْ أَرْ‌سَلْنَا رُ‌سُلَنَا بِالْبَيِّنَاتِ وَأَنزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ
In this verse, the word '' Layaghum'' has been used, but the word '' Layaghim'' has not been used. Their difference is that the former is not obligatory. In other words, if someone recognizes the rule of God properly, he or she will try to implement it and will not have to do it since it is based on nature. In fact, it can be understood from this word that all of the rules of God have been enacted by exalted God according to common nature among persons.
Hence, exalted God has said in another verse
فاقم وجهک للدين حنيفاً
''Since tendency to the right path is in your inner, focus on the right religion''. God also states in the rest of the verse
فطرت الله التي فطر الناس عليها
All of the rules are based on the creation of the nature of human; therefore, it is clear that the nature of God is not changeable and it exists in the inner of all human.
لا تبديل لخلق الله
Therefore, this point is necessary in the rules of God. According to these verses, it can be proved that the orders of God are natural and we can accept that this is a great blessing that has been reminded several times in the sacred Surah of Al-Rahman so that we do not forget the blessings of God. Hence, God has stated in different verses of this Surah
فَبِأَيِّ آلَاءِ رَ‌بِّكُمَا تُكَذِّبَانِ
'' ؟Which blessings of God do you forget''
Repeating the verses admonishes us that we recognize the blessings of God and thank them. It is completely clear that if we look at the rules of God carefully, this can be understood that the rules of God that are enacted for human are the best blessing after different aspects of the nature of human. The kindness and the blessing of God are as much as the prophet (peace of Allah be upon him and his descendants) and innocent Imams (peace be upon them) have been appointed and chosen in order to enact the rules, interpret the verses of God and show us the right path so that we do not go awry.
One of important affairs that is presented about the religion of the Islam is that when the Muslims know their obligations and act them, they have done their responsibilities. In other words, there are rights versus obligations. Such matters can complete our discussion. It is appropriate that relationship between rights and obligations can be somewhat analyzed.
It seems that if we pay attention to two words '' rights'' and '' obligations'', it can be concluded that there is relationship between them even in their meanings. In other words, if we want to know the meaning of the word '' obligations'', we should know the meaning of the word '' rights'' and if we want to know the meaning of the word '' rights'', we should know the meaning of the word '' obligations''. Hence, some have considered relationship and correspondence between '' rights'' and '' obligations'' the same as relationship between father and his child. As a child is meaningless without his father, rights without obligations are meaningless as well. Some scientists have interpreted rights and obligations two faces of a coin. Some experts and the scientists of the Islam believe about relationship between rights and obligations that obligations do not mean to oblige to do actions or give them up and there is a mutual relationship between obligations and rights. In other words, rights involve obligations and obligations involve rights. Only difference is that choice is hidden in the meaning of rights and persons can choose with their own rights whereas such a thing is not true about obligations because persons can give up fulfilling obligations. It has also been said '' obligations are accompanied with rights that have been considered for others and rights include obligations for others. Hence, we can say that rights and obligations are two interrelated meanings; in other words, they are two faces of a coin. When we say that someone has right to use something, it means that others are obliged to respect his or her rights.
What is vital to pay attention is that from the point of view of the religion of the Islam, there is a tight relationship between rights and obligations of persons in the way that we cannot separate them. This topic is one of important matters that should be paid more attention because it can be seen nowadays that some persons crush responsibilities and obligations under their feet on the account of freedom right in a false meaning whereas if there is a right, there should definitely be an obligation in line with the right. For example, if freedom right is well known for human, this right is defined according to the value of persons and his environment around him. Hence, human should preserve his values and virtues as the most honorable creature and respect the rights of others in the life. Likewise, it is not appropriate that because human has freedom right, he or she can gain his or her desires and temptations by any means and ways. Therefore, there are rules with specific conditions for all of rights and obligations so that human can achieve to bliss and desired perfection with using their rights and responsibilities left to them.
Of course, this point should be paid attention that when there is a relationship between rights and obligations in their real meanings, persons try to behave fairly and wisely and in fact, they want that all of persons achieve to their real rights. However, the societies that exploit the persons of the society by force consider right for themselves and violate the rights of other persons easily. From the point of view of Amir Al-Momenin (peace be upon him), relationship between rights and obligations is in the way that one of them cannot be without the other one. Hence, he stated
فَقَدْ جَعَلَ اللَّهُ سُبْحَانَهُ لِي عَلَيْكُمْ حَقّاً بِوِلَايَةِ أَمْرِكُمْ وَ لَكُمْ عَلَيَّ مِنَ الْحَقِّ مِثْلُ الَّذِي لِي عَلَيْكُمْ- [وَ الْحَقُ‏] فَالْحَقُّ أَوْسَعُ الْأَشْيَاءِ فِي‏ التَّوَاصُفِ وَ أَضْيَقُهَا فِي التَّنَاصُفِ لَا يَجْرِي لِأَحَدٍ إِلَّا جَرَى عَلَيْهِ وَ لَا يَجْرِي عَلَيْهِ إِلَّا جَرَى لَهُ وَ لَوْ كَانَ لِأَحَدٍ أَنْ يَجْرِيَ لَهُ وَ لَا يَجْرِيَ عَلَيْهِ لَكَانَ ذَلِكَ خَالِصاً لِلَّهِ سُبْحَانَهُ دُونَ خَلْقِهِ لِقُدْرَتِهِ عَلَى عِبَادِهِ وَ لِعَدْلِهِ فِي كُلِّ مَا جَرَتْ عَلَيْهِ صُرُوفُ قَضَائِه‏..
'' After I admire God, I should express that good God has determined rights for me since I am the guardian of your government and has determined rights for you as well. Hence, right is more extended than we can describe. However, when they are described, they are unique. If right is implemented in the favor of someone, it will be implemented against his or her favor one day because if it is implemented against his or her favor, one day it will be his or her favor. If it is supposed that right is implemented in the favor of someone not against his or her favor, it is specialized only for God not other creatures because God is powerful and he has his justice over his creatures that obey his orders.
Whenever common people and leaders respect the rights of each other and people implement the rights of their leader and vice verse, right will be highly valuable in that society and the rules of the religion will be implemented. Moreover, fairness will be implemented in the society, the tradition of the prophet (peace of Allah be upon him and his descendants) will be established and the life of people will be modified. According to the mentioned matters, it can be concluded that relationship between right and obligation can be seen in the life of common people and this right is not only true about people and their leader. Hence, Hazrat Amir Al-Momenin(peace be upon him) also stated
ثُمَّ جَعَلَ سُبْحَانَهُ مِنْ حُقُوقِهِ حُقُوقاً افْتَرَضَهَا لِبَعْضِ النَّاسِ عَلَى بَعْضٍ هفَجَعَلَهَا تَتَكَافَأُ فِي وُجُوهِهَا وَ يُوجِبُ بَعْضُهَا بَعْضاً وَ لَا يُسْتَوْجَبُ بَعْضُهَا إِلَّا بِبَعْضٍ
'' Good God has considered some rights vajeb for some persons and other rights for other persons. Rights are vajeb provided that the same persons implement the same rights''.
Exalted God has established for persons in the society against each other. A right depends on another right and a right is not vajeb without the other one.
This important point was emphasized in the previous matters that the religion of the Islam specified the obligations and the rights of human in details and even determined the duty and the obligation of persons when there was contrast between personal and social rights. It was said that a right was something that was in the favor of the person and was left to others and an obligation was something that was left to the person and was in the favor of others. Hence, there is equality and proportionate between the right of a person and the obligation of another person. In other words, there are obligations as many as rights for persons in the society. Moreover, as it was mentioned in the previous matters, if a society is based on fairness and wisdom, there is a mutual relationship between rights and obligations. Hence, it can be concluded that a person in the society has rights as well as obligations toward the society and others and it is not appropriate that a person has only obligations or only rights. Of course, it is completely clear that the right of each person is as much as his or her obligations and responsibilities toward the society and others. Therefore, persons that have no responsibilities and obligations toward the society and others will not benefit from the rights of others.
However, it should be reminded that obligations are necessary when persons are able to fulfill them. Hence, old persons that are old and sick and cannot work and try in the life have no obligations toward the society and others due to lack of ability. Consequently, the Islam that is merciful and kind toward human has rules and regulations for these persons in the society. It has been mentioned in the Islamic trains that they should be behaved highly respected by all of persons in the society and the government and should have the rights of citizenship and human and no one should ignore their rights for living. As it has been said in our narrations
''وَقّرواکِبارَک''
''Respect adults and old people and behave them mildly''. This verse emphasizes on preserving the rights of this group of people.
In the religion of the Islam, the rights of human have been emphasized as exactly and completely as there are wisdom and philosophy for individual rules such as for praying so that persons can gain real relaxation that is their right
Since praying, reciting Quran and other individual rules have crucial and key role, they are considered as vajeb (necessary) affairs and persons try to achieve to real relaxation not temporary material enjoyment and the way of achieving to this real relaxation has been determined by religious trains. Hence, Quran states
اقم الصلوة لذکري
In another verse, Quran states that remembering God is only factor of relaxation and assurance
الا بذکرالله تطمئن القلوب
Hence, it can be claimed that the obligations of God are determined so that persons can achieve to the rights of human. In summary, the path of achieving to real bliss and happiness in the Islam is through following the religion. What is important to know is that only human can use from the benefits and advantages of divine obligations. Hence, it is completely clear that none of these obligations and religious duties have benefits for God because God is enriched of enjoyments and does not need any things from his creatures and all of these obligations from God are like the recommendations of a physician for his patients. In fact, following the recommendations of a physician is in the favor of a patient not a patient and if a patient disobeys the orders of his or her physician, he or she and their society will hurt. Hence, if a person does not follow the obligations and the right path, only he or she will go awry. Because compassionate merciful God wants to benefit all of his blessings and mercies for human, he has sent his prophets in order to guide human. To thank the great blessings of God, we should fulfill our obligations perfectly so that we can achieve to comfort, relaxation and the happiness of the life and the doomsday. Amir Al-Momenin(peace be upon him) stated '' God has created the doomsday full of blessings and sent the prophets in order to invite human there. Unfortunately, some persons have not accepted the invitation of God; as a consequence, they have been disgraced in this world due to their bad deeds.
One of points about the religion and the way that exalted God has specified for the happiness of the life is completely clear and obvious is that the goodness of each person is the same way that has been determined for two reasons: first, exalted God is wise and sagacious and his order is issued according to wisdom and justice. Therefore, responsibilities that he leaves to human are out of corruptions and vices. Second, as long as conditions are not present for fulfilling obligations, exalted God does not make human fulfill obligations. For example, although prayer includes personal and social benefits, it was not vajeb 1. (necessary) as an obligation at the beginning of Bethat since people were not ready enough to fulfill it. Moreover, all of the Islamic rules were not necessary to fulfill at once, but they became necessary to fulfill little by little when there were enough conditions.
Another point is that fulfilling obligations is necessary if there is enough chance to know rules, their aspects and conditions for fulfilling obligations. Hence, obligations that the obliged cannot know are not issued by God. For example, before Eyd arrives, the value of fasting that day should be said for the obliged; otherwise, punishing someone for his or her sins is permitted before he or she knows them.
It should be also said that all conditions related to obligations should be considered in issuing obligations in the religion of the Islam, these conditions may be the nature of obligations, the obliged or obligations.
The nature of obligations means that they should be out of vices and ugliness. Moreover, obligations should be issued by God before persons are obliged to fulfill them so that the obliged can have enough chance to know the conditions and the aspects of obligations.
Two points should be considered about the obliged: a) obligations should not be in the way that the obliged cannot fulfill. In other words, whatever can be done should be considered as obligations. Hence, it is not appropriate to oblige human to fly the sky because he or she cannot fly the sky. b) Whatever is considered as obligations should be good. In other words, they should definitely have benefits; therefore, they are called vajeb obligations. If not, they are called mostahab obligations. Of course, it is completely clear that if doing something is necessary, giving it up will have corrupted consequences and will be haram; therefore, persons should refuse to give them up. Hence, fulfilling obligations should have benefits and be much better doing other things.
The conditions of the person that obliges others to fulfill obligations include: a) he or she should know the benefits and the disadvantages of a job. In other words, he should know the attributes of an action so that he should not order others to vulgar and ugly actions; b) He should know how much to reward actions so that he can reward others fairly and anyone can receive his or her rewards; c) He should refuse to do vulgar actions and never does them so that he rewards persons that obey him well.
The conditions of the obliged include: a) the obliged should be wise; b) he or she can continue his or her life; c) When he or she wants to fulfill obligations, they should be able to do them; d) he or she should have enough science about them.
Some persons have expressed to explain these conditions '' researchers have considered general conditions of obligations four things: maturity, wisdom, power and science. We should know that these conditions are not the same extent, but they are in different extents. In other words, maturity and wisdom are basic conditions of fulfilling obligations because immature and crazy persons do not have obligations to fulfill and they are not reprimanded. Power is the condition of fulfilling obligations. In other words, persons that are not able to fulfill obligations are not reprimanded and their fulfillment is dependent on their power, as long as they cannot fulfill them, they are not reprimanded. Science is another condition of obligations. Obligations have determined for ignorant persons and are not reprimanded as long as they are not aware of obligations.
By paying attention to the conditions, it can be concluded that Islam pays special attention to all of the conditions and the responsibilities, shows the path and specifies obligations for him so that he or she can be free in the life through the religion of the Islam. Therefore, if someone wants bliss and happiness in the life and the doomsday and wants to achieve to desired perfection, he or she can reach perfect destination through the path specified in the religion as he or she has freedom and choice to obey none of the orders of God, but he or she should expect neither respect in this world nor reward in the doomsday. There is no question that such persons will not have enough relaxation in the society because if persons ignore the religion and the religious trains, forget remembering God and the name of God. Therefore, separation from the religion and the religious trains makes persons act according to their desires and devil needs. Then vices are replaced with virtues; as a consequence, the society will not move in the right path.
One of important matters about the religion is to what extent the religion that means path and regulations can influence the perfection of a person .
There is no question that this matter depends on the meaning of the perfection of human. If the perfect and bliss of human depend on material affairs, it seems that there is no need that a person follows the religion and the rules of God and fulfills the obligations. It is completely clear that there are other ways than obeying the religion in order to achieve to the positions of the world. However, a person that wants to be like others is difficult to follow the rules of God because he or she may use instruments and means that are not permitted in the religion in order to promote ( such as becoming the boss of an office and achieving to higher position in a workplace). For example, he or she may tell a lie, insults others or flatters in order to achieve to the worldly purposes.
If a devout and religious person considers his or her position much better than worldly affairs and his or her rank high and valuable after he or he is guided toward the religion, the perfection of a person is defined in approaching the attributes of God such as wisdom, science, mercy, kindness and so forth as these meanings have been mentioned in Quran. Likewise, a person is able to achieve to guardianship and caliphate and tries to achieve to desired perfection gradually with values and real virtues.
Therefore, to achieve to desired perfection, the religion as the path and the rule of God is an important matter and human cannot achieve to real perfection without the religion, but they should follow the religion until the time of their death. Therefore, it is vital to analyze the effect of the religion on the perfection of human.
It turns out from the previous matters that the religion in the Islam is so that each Muslim can recognize his or her duties in each stage of personal and social and should go awry in recognizing the right path. In fact, the religion organizes the affairs of the life and the doomsday and helps persons to achieve to their ideal perfection. Hence, all of the Muslims, whether special or common, need the religion as the path of their life until the end of their life for the happiness of the world and doomsday and they need it all over their life. Of course, from the point view of the Islam, following the religion is to keep the real value of persons. In other words, worshiping exalted God, persons will experience cheerfulness, freshness, comfort, relaxation and safety.
Although a person may face to difficulties in worshiping God, he or she accepts all of them in order to achieve to desired result because they have believed that only exalted God as single creator is aware of real bliss of persons and whatever God has specified as rules and path will definitely lead human to real bliss and happiness. Persons know that God is rich and out of need and he does not need that his creatures worship him, but if they worship God and follow his orders, they and the society will benefit.
Little by little, doing good deeds, they achieve to spirituality resulting from their close relationship with God and these result in the establishment of the attributes of God in persons. Hence, extolled rank that has been expressed in this sacred verse is gained after persons stay up late and worship and fulfill the virtues of the night.
وَمِنَاللَّيْل ِفَتَهَجَّدْبِهِنافِلَةًلَكَعَسى‏أَنْيَبْعَثَكَرَبُّكَمَقاماًمَحْمُوداً
In other words, because the prophet is considered as a pattern for people all over the world, God has ordered to fulfill night prayer. Of course, fulfilling obligations as desired actions of God makes human achieve to position and rank. Hence, paying attention to each rule of God, persons can achieve to the satisfaction of God that is the purpose of the creation of human.
Other advantages of obeying the religion of God are to train material and non-material aspects of human because following the religion can lead all of strengths of human to a right path and virtues. Hence, Quran has reminded this point that exalted God is aware of whatever tempts human and deviates them and only way of controlling those temptations is to take care of the rules of God.
وَلَقَدْخَلَقْنَاالْإِنْسانَوَنَعْلَمُماتُوَسْوِسُبِهِنَفْسُهُوَنَحْنُأَقْرَبُإِلَيْهِمِنْحَبْلِالْوَريدِ
If all of the rules of God are studied and analyzed and their secrets are found out, it can be concluded that only way of achieving to truth, reality, honesty and a real rank are possible through following the religion. Of course, it is completely clear that the higher the position of a person is, the more he or she needs the religion and it is not in the way that if a person achieves to a religious and divine position, he or she does not need the religion because the more you go up steps, the more you should take care of the rules of the religion. Hence, scientists, jurisprudents, governors and real need the religion and the rules of God more because their deviation makes a lot of persons go awry.
As it has been said in the narration, the deviations of scientists are like a deck ship that drowns and makes persons sitting in it drown.
زَلَّةُالْعَالِمِكَانْكِسَارِالسَّفِينَةِتَغْرَقُوَتُغْرِق
Of course, a scientist goes awry when he does not follow the religion any more.
In conclusion, the religion provides the ground of perfection for each person in any social classes and without the religion, persons cannot achieve to desired perfection. The more persons go up the steps of promotion, the more they need the religion. This matter is true about the prophets and the Imams as well. Therefore, although the prophet had a high position and rank, he regularly prayed, worshipped God and said
مَاعَبَدْنَاكَحَقَّعِبَادَتِكَوَمَاعَرَفْنَاكَ‏حَقَ‏مَعْرِفَتِكَ
One of important matters that is emphasized in the discussion of the religion is that there is a close relationship between the religion (that means the rules and the rights of God) and ethics and even it can be said that the purpose of most of rules of God is moral principles. Moreover, moral attributes such as modesty, chastity, honesty and so forth have deep effects on using the rules.
Differences between the religion and ethics:
There are differences between the religion and morality in some aspects such as topic, purpose, area, the guarantee of performance and …because morality discusses about good and bad attributes named virtues and vices and of course, these attributes are observed in behaviors and actions. However, jurisprudence and the religion discuss about the duties and obligations of persons in devotional, social, individual, economic, political and law aspects and…
Difference between ethics and the religion in topic is that in jurisprudence and the religion, the actions and the behaviors of the obliged are focused; therefore, they are ordered to do actions or to avoid doing them. Moreover, if a specific action is done by an obliged person even once, the religion checks it and issues the rule of God. However, Ethics focuses on behaviors that are valuable.
Difference between ethics and the religion in purpose is that the purpose of ethics is to improve persons and the society and does not focus on reward and punishment at all. In contrast, in jurisprudence and the religion, personal improvement is focused in different aspects and organizing the society as well as reward and punishment are considered. In other words, persons that fulfill their obligations and responsibilities appropriately will be rewarded in the doomsday and persons that do not their obligations will be punished.
Similarities between the religion and ethics:
There are a lot of similarities between ethics and jurisprudence and the religion. For example, both of them are considered as the area of practical wisdom and learning both of them is to be acted. Moreover, intention is a basic matter in ethics and jurisprudence and the religion. Intention is even one of main basics in jurisprudence and is better than acting.
نِيَّةُ الْمُؤْمِنِ‏ خَيْرٌ مِنْ عَمَلِهِ
.'' Each person acts according to his or her intention''
كُلٌّ يَعْمَلُ عَلى‏ شاكِلَتِهِ
It has been said in narrations that the word '' Shakele'' has been interpreted as intention.
Moreover, the rules and the regulations of ehics and jurisprudence include three features: a) conditions: each obliged person has the conditions of obligations and he or she should fulfill them; b) Attribution: following rules do not include limitations and conditions; c) Generality: the rules of ethics and jurisprudence are considered as general orders and all of persons that have the conditions of obligations and equal situation should act these regulations and rules.
Another similarity between them is that both of them have temporary and permanent rules. The permanent rules are related to permanent needs of human and never change according to the conditions and the changes of human such as prayer and fast in jurisprudence and the religion and honesty and fairness in moral matters.
Temporary rules are rules that can change according to conditions and the situation of time and place such as the rules of trades in jurisprudence and the religion and social manners in moral matters that follow the same purpose related to improving persons and the society and can complement each other. Hence, the society that follows jurisprudence and ethics can be a safe and comfortable society in all aspects and everyone does his or her duty in personal and social matters perfectly and no one violates himself or herself and others. These are considered as good features of the society based on the religion and ethics. In such a society, everyone controls his or her inner without any outer controls. Of course, outer control is necessary for persons that want to corrupt the society and make riot in the society. However, such a society follows ethics and the religion and persons are responsible and dutiful enough to establish peace and safety in the society. Hence, the areas of the religion and ethics complement each other and are not in contrast with each other.
Relationship between religious jurisprudence rules and moral rules:
One of matters that are emphasized in the religion of the Islam involves religious jurisprudence rules and paying attention to the orders and the prohibitions of God because persons have to accept the rules of God in order to foster their talents and abilities and to achieve desirable perfection.
Moreover, moral rules should be emphasized in the Islam because there is a close relationship between religious jurisprudence rules and moral rules. In other words, each rule influences the other one. For example, fasting is one of necessary rules in the Islam and all of the Islamic religions have accepted it as a necessary affair in the religion. As it has been said in the narration, fasting is one of basics of the religion. This rule of God has a lot of effects on the social and personal life and the afterworld.
One of effects that have been mentioned about it in Quran is belief in God;
«ياأَيُّهَاالَّذينَآمَنُواكُتِبَعَلَيْكُمُالصِّيامُكَماكُتِبَعَلَىالَّذينَمِنْقَبْلِكُمْلَعَلَّكُمْتَتَّقُون‏»
It is confirmed in this verse that there is a reliable relationship between fasting and belief in God. In other words, a Muslim that fasts strengthens his or her belief in God. This belief in God provides a ground that persons can benefit from the customs and the secrets of this rule of God. Relationship between fasting and thanking or relationship between fasting and bliss is referred in other verses; each one expresses this reality that there is a deep and close relationship between them.
This reality can be understood from relationships between religious and moral rules that first, these two rules have mutual effect on each other and are related to each other. Second, there are kinds of necessities and obligations in both of them. Consequently, both of them have crucial roles in the happiness and the perfection of persons.
As a general, it can be said that Quran determines religious jurisprudence rules according to the benefits and the disadvantages of actions and their effective results on the promotion and the growth of the personality of human and has considered them obligatory and has considered the effects of these rules the formation of moral affairs. Moreover, we can insist on this claim that most of moral affairs are considered as the purposes of jurisprudence. Paying attention to most of the verses of Quran, we can understand that Quran emphasizes on this belief as sacred Surah of Maaede (verse 2) states
«وَتَعاوَنُواعَلَىالْبِرِّوَالتَّقْوى‏وَلاتَعاوَنُواعَلَىالْإِثْمِوَالْعُدْوانِوَاتَّقُوااللَّهَإِنَّاللَّهَشَديدُالْعِقاب‏».
According to these verses, moral and religious jurisprudence rules are related to each other and there is no separation between them such as the following verse
«إِنَّاللَّهَيَأْمُرُبِالْعَدْلِوَالْإِحْسانِوَإيتاءِذِيالْقُرْبى‏وَيَنْهى‏عَنِالْفَحْشاءِوَالْمُنْكَرِوَالْبَغْيِيَعِظُكُمْلَعَلَّكُمْتَذَكَّرُون
As it can be understood from this verse, fairness and benevolence have equal value and exalted God recommends both of them to human.
The effect of praying on the formation of moral values:
In this part, it is appropriate to refer to a deep relationship between prayer and most of moral affairs. Praying includes rules, customs and secrets and each one includes a lot of matters and discussions. Paying attention to the effects of praying, we can understand this important point that praying has a crucial role on training the soul of human and helps human to get closer to God. Moreover, it gets persons away from vices such as vanity and jealousy, strengthens the soul of human and saves human from the temptations of Satan. Praying also strengthens the modesty and humility of human and promotes their religious and spiritual position. All of these effects have been mentioned in verses and narrations. This important matter can be understood from these effects that praying as an important obligation has an important role in growing virtues and avoiding vices.
But we can claim that morals and religious values are effective in improving culture, providing good relationships among persons in the society and modifying their relationships as much as it provides a ground to implement religious and legal obligations such as devotions, trades and social rules.
In fact, the society without moral principles separates from social and personal personality of human and can never recognize its responsibilities properly and follows them. Hence, Quran obliges a Muslim to fulfill obligations and considers giving them up the cause of deprivation of happiness and bliss. Quran has such rules in relation to morals and emphasizes on moral rules such as religious jurisprudence rules and law rules so that the society of human moves in the path of happiness decently and achieves desirable perfection.
Of course, if most of moral problems are not surveyed legally, its reason is not that human does not have any responsibilities against them, but its reason is that spiritual matters are different from the area of social and law obligations; hence, Quran expresses that society that follows law and jurisprudence obligations and responsibilities as well as moral ones achieves happiness. Hence, we should deal with both of rules so that we can achieve happiness and bliss. Therefore, it has been said in Quran
«هُوَالَّذيبَعَثَفِيالْأُمِّيِّينَرَسُولاًمِنْهُمْيَتْلُواعَلَيْهِمْآياتِهِوَيُزَكِّيهِمْوَيُعَلِّمُهُمُالْكِتابَوَالْحِكْمَةَوَإِنْكانُوامِنْقَبْلُلَفي‏ضَلالٍمُبين‏»
In fact, the mission of the prophet (peace of Allah be upon him and his descendants) is the combination of these two kinds of rules as well as training book, wisdom, refinement and purification. A person can achieve bliss and happiness with this purification.
« قَدْأَفْلَحَمَنْزَكَّاها
Following law and jurisprudence rules that God and his messenger issue leads human to happiness and bliss.
« مَنْيُطِعِاللَّهَوَرَسُولَهُفَقَدْفازَفَوْزاًعَظيما»
A lot of matters were presented about relationship between morals and Sharia from the point of view of Quran and narrations. However, since praying is emphasized as one of important bases of the religion in all of the religions of God and is considered as a necessary affair in the religion, it seems that matters should be presented about relationship between this obligation of God and morals and spirituality.
It can be understood from the verses and the narrations that persons have been created for this main purpose in order to achieve the reality. Exalted God has considered all of grounds of achieving the reality for human. One of means that has the most important role in the religion is praying. In fact, praying is the most means and the string of achieving the reality and God and it is completely clear that if a person achieves such a situation, he or she has gained the basis of spirituality that is closeness to God and the spiritual life. Hence, it has been narrated that Imam Hasan Asgari (peace be upon him) narrated
«إِنَّ‏ الْوُصُولَ‏ إِلَى‏ اللَّهِ‏ عَزَّ وَجَلَّ سَفَرٌ لايُدْرَكُ إِلَّا بِامْتِطَاء اللَّيْلِ مَنْ لَمْ يُحْسِنْ أَنْ يَمْنَعَ لَمْ يُحْسِنْ أَنْ يُعْطِيَ
''Closeness to God is a travel that persons are pleased to achieve only through praying and paying attention to devotions related to night''.
It has been said that Imam Bagher (peace be upon him) stated
'' Praying is as important as if someone fulfills it and it is accepted by God , his or her other deeds will be accepted by merciful God''.
« أَوَّلُ‏ مَا يُحَاسَبُ‏ بِهِ‏ الْعَبْدُ الصَّلَاةُ فَإِنْ قُبِلَتْ قُبِلَ مَا سِوَاهَا و ان رُدَّت رُدَّ ما سِوَاهَا
Praying is important because this obligation of God helps human to ascend the peak of spirituality and morals and it is considered as the best treatment for healing spiritual and mental problems. Likewise, praying can somewhat determine the faith and the monotheistic rank of human because persons can observe the beauty of God with their hearts and senses through praying and every day they present the reality of paying attention to exalted God several times and show the rank of closeness to God and lovers show their spiritual presence to their beloved creator.
Praying has an absolute role in unity and rightness. A believer that prays can achieve the highest rank and the peak of spirituality that is assurance paying attention to the names and the attributes of God;
« وَ اعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقينُ»
This matter is presented in the Islamic mysticism in detail; if persons want to achieve the reality and beautiful inner, they should pass the path of Sharia and the rules of God because Sharia is only means of achieving reality and spirituality until the last moment of the life. Hence, this is a false imagination that if someone achieves certainness, reality and the peak of spirituality through Sharia, he or she will be needless of Sharia and the path because even if a person achieves the peak of spirituality, there will be some ranks in the peak of spirituality that involve knowing the way of living and Sharia more than the past. Moreover, threats appear in each rank differently; hence, we need shelter and resort more so that persons can resort to him in each stage and rank. And God shelters persons in all stages of religious path as this point has been clarified in this verse of sacred Surah of Hamd
« إِيَّاكَ نَعْبُدُ وَ إِيَّاكَ نَسْتَعينُ»
Praying that is fulfilled carefully with all of its conditions increases the presence of heart and faith in God and fascinates human the beauty and the greatness of God. Persons with such presence and attention get object lesson from tortures descended upon others as this important point has been emphasized in this sacred verse
« إِنَّ في‏ ذلِكَ لَذِكْرى‏ لِمَنْ كانَ لَهُ قَلْبٌ أَوْ أَلْقَى السَّمْعَ وَ هُوَ شَهيدٌ
''Definitely, there are object lessons in these tortures for persons that have conscious hearts or listen them carefully''.
If there is not such a spiritual mood for persons, they will face to serious threats; as a consequence, their hearts will not be influenced any more as it is referred in the following sacred verse
« كَلاَّ بَلْ رانَ عَلى‏ قُلُوبِهِمْ ما كانُوا يَكْسِبُونَ » And it has been narrated from Imam Bagher (peace be upon him);
«مَا مِنْ‏ عَبْدٍ إِلاّ وَ فِي‏ قَلْبِهِ‏ نُكْتَةٌ بَيْضَاءُ فَإِذَا أَذْنَبَ ذَنْباً خَرَجَ فِي النُّكْتَةِ نُكْتَةٌ سَوْدَاءُ فَإِنْ تَابَ ذَهَبَ تِلْكَ السَّوَادُ وَ إِنْ تَمَادَى فِي الذُّنُوبِ زَادَ ذَلِكَ السَّوَادُ حَتَّى يُغَطِّيَ الْبَيَاضَ فَإِذَا غَطَّى الْبَيَاضَ لَمْ يَرْجِعْ صَاحِبُهُ إِلَى خَيْرٍ أَبَداً وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَجَلَ‏: كَلَّا بَلْ رانَ عَلى‏ قُلُوبِهِمْ ما كانُوا يَكْسِبُونَ
'' The hearts of all persons are white, but when they commit sins, a black point covers it and if persons repent , it will be removed. However, if persons commit a lot of sins that cover the whites of their hearts, they will not have benevolent hearts any more''. This matter has been expressed in this sacred verse
كَلَّا بَلْ رانَ عَلى‏ قُلُوبِهِمْ ما كانُوا يَكْسِبُونَ».
If a person that prays as the most important way of achieving spirituality pays attention to exalted God, God will pay attention to him as well as Imam Bagher (peace be upon him) narrated that the messenger of God( peace of Allah be upon him and his descendants) stated
«إِذَا قَامَ‏ الْعَبْدُ الْمُؤْمِنُ‏ فِي صَلَاتِهِ نَظَرَ اللَّهُ إِلَيْهِ أَوْ قَالَ أَقْبَلَ اللَّهُ عَلَيْهِ حَتَّى يَنْصَرِفَ وَ أَظَلَّتْهُ الرَّحْمَةُ مِنْ فَوْقِ رَأْسِهِ إِلَى أُفُقِ السَّمَاءِ وَ الْمَلَائِكَةُ تَحُفُّهُ مِنْ حَوْلِهِ إِلَى أُفُقِ السَّمَاءِ وَ وَكَّلَ اللَّهُ بِهِ مَلَكاً قَائِماً عَلَى رَأْسِهِ يَقُولُ لَهُ أَيُّهَا الْمُصَلِّي لَوْ تَعْلَمُ مَنْ يَنْظُرُ إِلَيْكَ وَ مَنْ تُنَاجِي مَا الْتَفَتَّ وَ لَا زِلْتَ مِنْ مَوْضِعِكَ أَبَد
When a believer stands to pray and pays attention to God with his or her heart, God pays attention to him and as long as his or her praying lasts, God considers him or her under the umbrella of his mercy and the height of this umbrella of mercy is from above the head of this worshiper until the horizon of the sky.
Praying as a duty toward God has a lot of social and personal effects in making relationships and as it promotes the spirituality of human in a personal area, it has an important role in making relationship between human and God and persons with each other.
In this matter, we have concentrated on praying that has a deep relationship with morals and spirituality and it is possible to transfer this relationship to all of the rules of God and Sharia. In other words, all of the rules of God leave such effect on the soul and the spirit of the society and persons and establish safety and comfort in the society. Hence, as praying is to deal with virtues and to avoid vices, attributes (whether good or bad) influence the acceptance of praying by God. As it has been said in a narration, if a person has little vanity in his or her inner and hypocrisy and pretension include his or her intentions for praying, their praying will have no value and even in some cases, it is not accepted from jurisprudence aspects. Very important point that should be paid attention deeply is that there is a deep relationship between moral regulations and jurisprudence religious regulations from the aspect of acceptance and ignoring them causes that no devotions have their own places. Such an important matter can be understood if the verses and the narrations related to this matter are paid attention more.
In conclusion, all of the rules of God such as praying, fasting and Hajj and even rules that are considered from financial aspects such as Khoms (Islamic tithe) and Zakat (alms) have very deep prelateship with the area of morals and spiritual matters and if their customs are paid attention and acted, the society of human will experience and observe the moral society of the religion.
One of important matters that should be discussed in jurisprudence science in a specialized and detailed way is advisability in the rules and regulations of God and the rules of God are according to their advantages and disadvantages for the obliged. This means that exalted God has determined some rules without specific causes and logical reasons. In fact, this is in contrast with the infinite wisdom and science of God. Hence, all of scientists and experts in all of the Islamic religions emphasize on advisability in an independent way with all means.
Hence, exalted God has determined the religious rules based on the benefits and disadvantages of persons and has considered them as regulations. Although there are disagreements in relation to the source of advisability of the religious rules from logical aspects or religious ones, all of scientists have accepted it. Of course, it is absolutely clear that since God has created all of means for the growth of human, has send the prophets to guide human, has descended heavenly books and has had affection and kindness toward his creators, he has considered and presented their benefits so that he can help human to achieve the main purpose of their creation showing the right way of living and human can achieve desired perfection using their talents and abilities.
There is no question that whatever is determined in the Islam is from sagacious God for a logical and specific purpose and whatever is arranged and compiled is according to advisability because whatever involves disadvantages is not asked human by God because it is against the wisdom and the purpose of creation.
Whatever is considered as rules in the Islam has advisability. Even when two rules are in contrast with each other, advisability is considered. For example, when a person is obliged to fulfill two different actions, saving the life of a person and preserving the wealth of the person, if there is a dilemma in saving the life of a person and preserving his wealth, saving his life will be prior to preserving his wealth according to the advisability of practical wisdom.
Paying attention to this point is important and necessary that exalted God allows mind as an interpretation source to recognize the advantages and the disadvantages of actions and rules and understands whether actions are good or vulgar and the religion issues a rule in relation to giving up an action and doing an action as well. Of course, exalted God determines whether a rule is wujib or haram and issues a rule in line with the ability of mind for recognizing it.
It has been said that Quran and Hadith should discover the order of sagacious master. Of course, because this is a specialized matter, it should be explained in detail in an appropriate time, but it should be referred that paying attention to this point helps to solve most of jurisprudence problems. This important conclusion can be gained that prohibitions and obligations in the Islam are based on advisability and wisdom. Hence, since a rule is beyond the mind of human, it should not be hesitated and denied. Of course, we should look for reasons for matters that are deduced from Quran and Hadiths so that there are reasons for each rule. However, a person that has no familiarity with sources of deducing religious rules cannot express any ideas about them and if an expert has a scientific hypothesis, he should debate and discuss with specialists so that he gets familiar with the faults of the scientific doubts and surveys and studies it in a specialized way.
However, exalted God has not created human for nothing but according to a purpose and wisdom and has granted human whatever they need and has presented them the ways of fostering talents with hidden reasons (wisdom) and external reasons (the prophet and Imams (peace be upon them) along with the source of divine messages (Quran) so that persons can pass the path of perfection decently. Hence, to achieve destination, prohibitions and obligations that are same Sharia and the path and the rules of God should be determined so that persons do not go awry and do not be deprived of perfection being ignorant toward the path and the destination.
Whatever has been referred as the advisability of the rules of God can be useful in order to clarify the rules and the regulations of God because God does not consider things that are not in the favor of persons as obligations and recommends them to do good actions and prevents them from doing bad actions. Hence, some persons hesitate about the basis of the religion and some religious rules because of not paying attention to this regulation whereas the Sharia of the Islam is the same complete rules for the happiness of human in all aspects of the life. If persons pay attention to its social and personal aspects and implement them in the life practically, they will benefit from peace and safety and it will promote belief in God, piety, values, wisdom and spirituality for the society of human.
The religion of Islam is an easy Sharia and do not have any disadvantages and harms for human. Moreover, it has no difficulty for persons and follows the benefits of the world and afterlife for them and pure intentions can strengthen the religion and it will be accepted with the norm of belief in God as Quran states
''انّما يتقبل الله من المتقين''