Advisability of the rules of God

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
Monday, April 10, 2017
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author: علی اکبر مظاهری
موارد بیشتر برای شما
Advisability of the rules of God
Advisability of the rules of God
Translator: Zahra. Kalaa

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 یتقبل الله من المتقین''

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.
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.
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.

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