Alhassanain(p) Network for Heritage and Islamic Thought

The Spiritual Mission of Religion

Man's relations to the realm of matter and nature, placing his interests exclusively on them, confining his consciousness and feelings to their narrow field, andmoulding everydaybehaviour and tendencies according to them, gradually change his life into a mechanical one, killing in him the perception of the Grand Truth, and taking from him the secret of happiness and the source of human perfection in this life.

Sensuality and believing only in the materialworld, cannot lift man above the bestial and material level of the senses.Neither they grant man a loftier image, nor help him to understand a truth higher than that towards all his aspirations and hopes are inclined.

He is not like the believer who believes in a supreme objective and aims to be higher than the level of the materialistic and instinctive desires. A believer, therefore, follows a spiritual conduct which sublimates through into his supreme humanity, passing through successive stages of perfection, continuing higher and higher, planting in him the love of good and perfection, because the continual growth towards Allah the Perfect, stamps in the believer's heart the love of perfection and theadhersion to the attributes of the Absolute Perfect. He thus placesworld and whatever there is in it, on a lower level, as a secondary thing, leading a life, in which his foremost anxiety is to adhere to loftier ideals, only to meet his basic needs and not to tie his existence to it. He regards the life in this world as a transient stage, a stop for one to muster and mobilize one's strength to move on to a higher and more supreme world, the afterworld.

Such a believer lives in the highest degree of spiritual happiness, and the most supreme stage of faith, feeling assured of the results of his existence. He sees nothing in the unknown to be afraidof . He has no feeling of non-being or fear ofpershing that may discomfort him in his life. He lives with a perpetual hope of progressively proceeding towards a world full of joy, under the shelter of happiness and spiritual quietness.

"And (as for) those who believe and do good work, and believe in what has been revealed to Muhammad, and it is the very truth from their Lord, He will remove their evil deeds from them and improve their condition". Holy Qur'an (47:2)

So , the spiritual man leads, through his faith, a happy life (and feels) being true to himself.He satisfies the need of the soul which is proceeding naturally towards eternity, and removes from it the apprehensions ofperishability - a feeling which chases the infidel and thesceptic , knowingly or unknowingly, turning his life into an unbearable hell, a misery that sees no happiness at all: "Surely those who act in opposition to Allah wad His Apostle shall be laid dawn prostrate as those before them ..." HolyOur'an (58:5)

To have faith in Allah, and observe the valuable principles of religion, satisfy in man yet another spiritual need - the tendency in the human soul to sanctify and glorify.

Man, through his innate feelings and psychological construction, senses the existence of a Greater-Being, a complete perfection, before which he feels humble and tiny; so he starts to glorify it, yet he cannot understand it clearly.Hut as he inevitably has to express these innate feelings, he may either proceed in the right direction - that is, in the direction of worshipping the Creator, through the guidance of the prophets and the sound teachings of religion, or in the wrong direction through worshipping man-made creatures and idols, or adoring the detested ego' which is the source of danger, inequity, aggression and greed, causing man to turn into a slave, worshipping and glorifying, not Allah, but tyrants, aspirations, desires, wealth, authority, pride, etc. Thus, humanity's tragedy is actualized in the ugliest forms of deviation,tyranny and abnormal practices. Allah has truthfully said:

"You Only worship idols besides Allah and you create a lie ..." HolyOuran (29:17)

Anything worshipped other than Allah, is but a fictitious and illusive image.And any inclination not to Him is a twisting of the instinct of worship and sanctification.

Religion guides man to worship Allah, the Exalted Truth, over everything else in this world, such as desire, pleasure, riches,dignity and power. Man is, thus, directed to worship tie One to Whom are attributed all the qualities of perfection, such as justice, mercy, truthfulness, kindness, gentleness, knowledge, wisdom, power, etc.. The whole life, by this continual journeying towards Allah, coincides with the values of truthfulness, righteousness and perfection which are the attributes of Allah the Glorious, worshipped byman ...

There is still another spiritual fact which religion cultivates in man's conscience, implanting it deep inside him. It is the sense of responsibility and willingly undertaking it, affected by his conscious connection with Allah, the Exalted. The person who believes in Allah feels heis being watched by Him and fears Him.So , he acts knowing that Allah is with him, watches him, and nothing is concealed from Him, whether in the heavens or in the earth:

"And those who disbelieve say: The hour shall not come upon us.

Say: Yea! My Lord, the Knower of the unseen, it shall certainly come upon you; not the wig/it of an atom becomes absent from Him, in the heavens or at the earth, and neither less than that nor greater, but (all) is at a clear book." Holy Qur'an (3.4:3)

"He knows the stealthy looks and that which the breasts conceal." Holy Qur'an (40:19)

This awareness and the true faithis sufficient to urge man to perform his duty and to undertake his human responsibility in every phase of life, legal; devotional or ethical.

The Qur'an rears up this spirit of responsibility in its followers and believers, and stresses its cultivation and development through many texts and concepts: "... these are the limits of Allah, (imposed by Allah) so do not exceed them, and whoever exceeds the limits of Allah these it is that are thewdust ." Holy Qur'an (2:229)

So, a believer is keen on respecting the limits imposed by Allah and observing His instructions, and adheres to the law which organizes his life and directs his activities, contrary to the unbeliever who, having no faith in Allah and no fear of His observation, seizes every opportunity to transgress the limits of law and order, to cast away all responsibilities, and tread upon them whenever he finds a chance for disobedience and rebellion. This is because neither he accepts the sanctity of thelaw which organizes his life, nor does he believe in Divine punishment as long asbe thinks he can slip away from the grasp of the authority andits just punishment.

This phenomenon - that of defying the will of truth and justice - constitutes one of the most grave problems from which the contemporary ignorant society is suffering, owing to the fact that the concepts of belief have disappeared from its horizon, and dutifulness has faded away from its conscience, and that its moral criteria is confused, it is natural that this collapsed inner constitution of the lost and materialistic man should affect his civil position and social relations; and it is natural, too, that the human rights and man's dignity should be lost under this state of ignorance.

Before ending this study, it is necessary to summarize the positive results thatcan be brought about by a Muslim individual or society believing in Allah. These may be arranged asbelow :

1. Faith in Allah, His justice and Wisdom makes man realize his own value and the meaning of life. It helps man to understand that there is no injustice, uselessness and ruin in this life.

2. Faith in Allah frees man from the anxieties of being lost andperished , due to man's believing in the eternal existence in the other world.

3. Faith in Allah makes man's soul conscious, fells he respects life, and cares for society's laws and just values.

4. Faith in Allah frees man from the inclination of being submissive and yielding to other forms than Allah; and thus, grants him freedom and self-consciousness.

5. Faith in Allah raises in the believer the idea of Divine perfection and directs him towards it.

The Role of Religion in the Psychological and Moral Perfection "To this then so on inviting, and go on steadfastly on the right way as you are commanded, and do not follow their low desires, and say: I believe in what Allah has revealed of the Book and I am commanded to do justice between you ..." Holy Qur'an (42:15)

Realizing life's value depends on the presence of an important sensiblereality, that is to feel happy. Happiness, as a supreme vital value, cannot be estimated through sensual practices,nor through the abundance of luxuries. So there are many nations, although materially developed, with numerous sensual pleasures exceeding their needs, yet, a high percentage of their nationals are found suffering from a most dangerous crisis of mentalstrain which often drives them to commit crimes and aggression just to ease themselves from their complexes. Sometimes this tension reaches its highest, driving them to commit suicide, as is the case with the man of the modern materialistic civilization in the countries of Europe, America and elsewhere all over the world.

The secret behind all this is that this man is suffering from a crushing spiritual vacancy, and is in quest for an unknowntruth which he cannot find. He continues trying, groping about, suffering, feelings self- tortured, despite drowning himself and his feelings in different pleasures, physicalsatisfaction and sensual expressions.

Statistics speak every year of tens of thousands of suicidal and other criminal events. Streets,squares and parks are crowded with hundreds of thousands of aimless roamers and social dropouts running away from this torturing hell of life, individually and in groups, calling themselves different names.The one, who is plunged into the filth of this modern material culture, does his best to run away from the hell of this life and tries to escape it, even by resorting to a world of imagination and hallucination, enjoying oneself with shadowy happiness, and to burying the world of reality in the cemetery of illusion, through addiction to drugs and narcotics, such as morphine, heroin, alcohol etc. By this, man loses the joy of life and buries the spirit of happiness in the formidable grave of materialism, and deprives himself of all the beautiful spiritual joys and pleasures. He deprives himself even of the pleasure of sound sleep in the lap of a comfortable slumber.

Thus, millions of inhabitants of the major cities of the world, such as Washington,London and Paris, are unable to sleep even with the help of tranquillizers. Tens of millions of human beings are now suffering from nervous sicknesses and diverse psychological complexes, and the number of the mental homes go parallel to the number of hospitals in most parts of the world, the means of physical satisfaction, though numerous and varied, cannot provide them with relief or mental calmness. On the contrary, as statistics confirm, man's psychological crisis and its result on society are getting more complex day after day as the ways of satisfying get more sophisticated, because the sensual expressions are actually void of any spiritual and moral values.

So, what is, then, happiness?

Wherecan it be found ?

Because of the importance of an answer, and the importance of its role in man's life, diverse groups take part in the quest for it and in formulating it. They include philosophers, physicians, psychologists, moralists, socialists and others interested in finding an answer to this question.But all efforts deem to be fruitless, as they all fail to illustrate man's happiness on the earth.

Yet, the different studies, researches and statistics which have been compiled by those concerned with human and cultural studies, all confirm that happiness does not come through physical satisfaction, and that its existence is not a physical case. It is "a feeling of contentment and of being in harmony with man's good nature', or, in other words, it is "a mental feeling of contentment and security.

Hence the impossibility, by the material resources - such as food, drink, sex, wealth, pleasures, etc.- to realize this wonderful dream, or to capture this much wanted objective of the human soul. Such pleasures are unable to give man happiness, the feeling of contentment and joy. The human soul reacts to all these pleasures only temporarily with an obvious feeling of floating on the surface of man's life, while his inner feelings and his quest for the lost happiness revolve in a miserable vacancy, wandering through a world of emptiness and horrible sorrow. Nothing but faith in Allah can provide him with happiness, and make him feel confident,secure and pleased, coordinating his instinctive desires, practices and feeling contented.

ImamJa'far Al-Sadiq (a.s .) wonderfully illustrates the concept of happiness by saying:

"Allah the Exalted through Has justice and equity, placed comfort and relief in faith and contentment, and placed anxiety and sorrow an doubt anddiscontentment ."

Uncertainty,sorrow and misery are psychological punishments self-imposed by man's conscience as a natural result of the spiritual vacuum of the soul and its being void of faith in Allah-the faith which brings tranquility, comfort and a feeling of content. Allah has truthfully said: "Those who believe and whose hearts are set at rest by the remembrance of Allah; now surely by Allah's remembrance are the hearts set at rest "(As for) those who believe and dogood , a good fowl state shall be theirs and a goodly return." Holy Qur'an (13:28-29)

"And that when we heard the guidance, we believed in it, so whoever believes in his Lord, he should neither fear loss nor being overtaken (by disgrace)." Holy Qur'an (12:13)

"And (as for) those who believe and dogood , and believe in what has been revealed to Muhammad, and it is the very truth from their Lord. He will remove their evil deeds from them and improve their conditions." Holy Qur'an (42:2)

Thus, believing in Allah, looking towards Him, having a heart full of His love, and feeling content with life and in harmony with His will, are the way to attain happiness, feeling self-satisfaction filled with love, sensing the beauty of life, and attaining a state of coordination between man's inner feelings and the objectives to which he proceeds in life.

Therefore, believing in Allah is a natural inborn need, without which man's journey towards the goal cannot be enriched, while he looks for happiness,security and contentment, and is anxious to end his spiritual torture, to uproot fear and anxiety and free himself from them. Fear, as the psychologists say - fear of the unknown, fear of danger, fear of being lost, fear of being deserted, fear of danger, or need and poverty, fear of emptiness, fear of death, etc. is the source of his misery. Allah had truthfully said:

"And his people disputed with him. Hesaid: Do you dispute with me about Allah?And He has guided me indeed; and I do not fear in any way those that you set up with him, unless my Lord pleases; my Lord comprehends all things in His knowledge; will you not then remember? And how should I fear what you have set up (with Him), while you do not fear that you have set up with Allah that for which he has not sent down to you any authority; which then of the two parties is surer of security, if you know? Those who believe and do not mix up their faith with inequity, those are they who shall have security and they are those who are rightly guided." Holy Qur'an (6:80-82)

How exact and meaningful is what Imam Ali (a.s .) says, by the way of expressing this fact and formulating it into a psychological principle of life: "He who fears has no life."

Thus, feeling secure,tranquil and stabled is the first reflection of faith on the soul; while happiness and being contented with life are the first fruit of those feelings which religion implants in the human soul, ripened by the fragrance of faith spread through one's conscience. Consequently, Islam offers the basic factorsfor mankind's happiness. These are:

1. Enjoying security and social peace, as the Qur'an says:

"With it Allah guides him who seeks His good pleasure ..." Holy Qur'an (5:16)

2. Developing man's good characteristicsso as to coincide with the principles of perfection and proceed towards Allah, the source of perfection.

3. Coordinating the environment to the native and natural inclinations, through cherishing this natural system and being in harmony with it.

Therefore, man's attempts have proved successful to provide forhimself security, safety, a feeling of contentment and submission, and bring about a spiritual and lawful harmony to create co-ordination between the picture of the inner self of the believer, and the outer form of life and society.

Islam, too, is keenly interested in keeping the natural system, in protecting it against deviation, and in guiding it along the straight path of Allah,so as to realize happiness for man, and to solve his spiritual and moral problems. To achieve this, it starts with purifying the inner self, cleansing it from its leaning towards evil and transgression, and developing the inclinations towards good and probity, such as love, sympathy, tenderness, justice, unselfishness, security, contentment, optimism, truthfulness, honesty, etc.., besides attempting to uproot the factors of the negative tendencies, such as hatred, selfishness, fear, despair, aggression, cowardice, deceit, etc ...

All of these are to consolidate the movements of the psychological balance and to protect the safety of the mental and moral constitution, which is the starting point for the movement ofbehaviour , and of cultivating the pushing power. This sort of conduct and culture, whichis personified in man, illustrates man's spiritual development and status. Every movement and every brick in the construction of man's culture andlife, are but representatives of the contents of the soul, of its deep desires and established moral endowments.Truthfully Allah the Almighty says:

"Say: Every one acts according to his manner; but your Lord best bestows who is best guided in the path." HolyOur'an (17:84)

Society's Need for Religion

"Alif Lam Ra. (This is) a Book whichWe have revealed to you that you may bring forth men, by their Lord's permission, from utter darkness intoligh , to the way of the Mighty, the Praised One." Holy Qur'an (14:1)

"O followers of the Book!indeed Our apostle has come to you making clear to you much of what you concealed of the Book and forgiving much; indeed, there has come to you light and a clear Book from Allah. With it Allah guides him who seeks His good pleasure into the ways of peace and brings them out of utter darkness into light by His will and guides them to the right path." Holy Qur'an (5:15-18)

"He said: O my people!have you considered if I have a clear proof from my Lord and He has given me a goodly sustenance from Himself ; and I do not desire that in opposition to you I should betake myself to that which I forbid yow I desire nothing but reform so far as I am able, and with none but Allah is the direction of my affair to a right issue; on Him do I rely and to Him do I turn." Holy Qur'an (11:88)

"And toMadyan (We sent) their brotherShu'aib . He said:0 my people! serve Allah, you have no Allah other than Him; clear proof indeed has come to you from your Lord, therefore give full measure and weight and do not diminish to men their things, and do not make mischief in the land after its reform; this is better for you if you are believers." Holy Qur'an (7:85)

"There is no good in most of their secret counsel except (in his) who enjoins charity or goodness or reconciliation between people; and whoever does this seeking. Allah's pleasure,We will give him a mighty reward." Holy Qur'an (4:114)

"They who turn (to Allah), who serve (Him), who praise (Him), who fast, who bow down, who prostrate themselves, who enjoin what is good wad forbid what is evi4 and who keep the limits of Allah, wad give good news to the believers." Holy Qur'an (9:112)

"Ta this then go on inviting, and go on steadfastly on the right way as you are commanded, and do not follow their low desires, and say: I believe in what Allah has revealed of the Book, wad I am commanded to do justice between you ..." Holy Qur'an (42:15)

"and help one another in goodness and piety, and do not help one another in sin wad aggression; but keep your duty to Allah; surely Allah is severe in punishment." Holy Qur'an (5:2)

"And hold fast by the covenant of Allah all together and be not disunited, and remember the favor of Allah on you when you were enemies, then He united your hearts, so by His favor you became brethren; and you were on the brink of a pit of fire, then He saved you from it; thus does Allah make clear to you His communications that you may follow the rigid way. And from among you there should be a party who invite to good and enjoin what is right and forbid the wrong, and these it is that shall be successful." Holy Qur'an (3:103-104)

"Surely Allah commands you to make over trusts to their owners and that when you judge between people you judge with justice; surely Allah admonishes you with what is excellent; surely Allah isSeeing ; Hearing." Holy Qur'an (4:58)

Theabove mentioned Qur'anic verses are rich with their concepts, alive in their spirit and contents, full of meanings and ideas, and prolific in organizing and guiding notions and values. By combining these concepts and ideas, and by connecting them to the objectives stated through their letters and expressed by their texts, we realize that they are a clear statement inviting people toorganize, reform and protect the society, and to draw a program for it according to the best possible legislative and cultural forms.

Thiscan be discerned by scrutinizing the words of the verses and the details ofQur'anic texts, so that their implications and contents can be comprehended. If we do so, we will be able to discover the following:

1.The Glorious Qur'an is the torch of light and guidance for humanity and guides it on the road to safety and righteousness. It prevents humanity from going astray,hrough its principles, itslaws and its values for the purpose of organizing the society, building its structure and basing its being on the foundation of truthfulness, justice and order. Allah the Exalted says: "... indeed, there has come to you light and a clear Book from Allah. With it Allah guides him who seeks His good pleasure in the way of peace, wad brings them out of utter darkness into Light by His Will; wad guides them to the right path." HolyOur'an (5:15-18)

2. The call of religion is the call for reforming and rejecting mischief, and for fighting against destruction, as well as against those practices borneby mankind's ignorance during diverse ages and generations as a distinguishing characteristic and a historic indication showing its culture. "Therefore, fear Allah and obey me, and obey not the command of the prodigal who spreadcorruption in the earth wad do not reform." Holy Qur'an (28:150-152)

3. Religion calls upon people to dogood and to forbid evil, mischief, wickedness and tyranny. Allah, the Exalted says: "Surely, Allah enjoins justice wad kindness, and giving to kinsfolk, and forbids lewdness and abomination and wickedness. He admonishes you in order that you may take heed." Holy Qur'an (16.90)

4. According to Islam, injustice,deviation and crime in this life are man-made, and man is responsible for them; but these devious phenomena are not imposed on man as inevitable; and thus Islam urges man to refuse injustice, mischief and deviation, stirring in him the spirit of resistance, to block the way of evil and error. By this man rejects the theory of compulsion and fate that leads to acceptance of injustice and submission. The Qur'an is quite explicit in communicating this fact and in placing it before man's eyes:

"Corruption has appeared on land and sea because of (the evil) which men's hands have done, that He may make them taste a part of that which they have done, in order that they may return." Holy Qur'an (30:41)

"It was not for Allah to wrong them, but they wronged themselves." Holy Qur'an (29:40)

5. Islam tries to establish a unified and cooperative society dominated by the spirit ofbrotherhood and equality. "...help one another in goodness and piety, and do not help one another in sin and aggression ..." Holy Qur'an (5:2)

6. The invitation of religion is to establish a state of truth and justice, and to make them the foundation of thelaw as justice is the most sacred symbol and the loftiest truth that Islam discerns in the world. To make certain the sanctity of justice, and to demand it to be implemented, it suffices to note that Allah, the Exalted describes Himself as Just, and acquits Himself from injustice, and He commands His apostle to rule with justice, equality and to adhere to truth and equity.

Allah the Exalted says:

"To this, then go on inviting and go on steadfastly on the right way as you are commanded, and do not follow their low desires, and say: I believe in what Allah has revealed of the Book, and I am commanded to do justice between you ..." Holy Qur'an (42:15)

"O David!Surely We have made you a ruler in the Land; so judge between mankind with justice, and do not follow desire ..." Holy Qur'an (38:28) So, the Glorious Qur'an defines the most obvious social aims of religion, and explains man's need for them, and states the most important measures to be taken to build the society and to organize and preserve it. These measures are:

First: Individual Education

Islam set a sound educational program for the individual so that he may be prepared to live in society and to hold fast to the principles of ordered life. Allah the Exalted says:

"And as for him who fears to stand in the presence of his Lord and restrains his soul from low desires, surely the garden will be his home." Holy Qur'an (19:40-41)

"He is indeed successful who purifies it, and he is indeed a failure who corrupts it." HolyOur'an (91.-9-10)

"O you who believe! Observe your duty to Allah with right observance, and die not unless you become Muslims (unto Him)." Holy Qur'an (3:102)

Second: Organizing the Society

The second step taken by Islam in this respect is to move from educating the individual to organizing the society, through adherence to the law and keeping it, in order to protect social life and Islam's teachings. Allah the Exalted says:

"... these are the limits (imposed by) Allah, so do not exceed them, and whoever exceeds the limits of Allah, these it is that are the unjust." Holy Qur'an (2:229)

"And whoever disobeys Allah and His messenger and goes beyond His limits, He will cause him to enter fire to abide in it, and he shall have an abasing chastisement." Holy Qur'an (4:14)

Third: Building the State

The third step taken by Islam after building society is to construct the state and to implement justice, as a sacred principle in life, which is the foundation for a good government through which the rightsare observed , the duties are carried out, and the regime is protected.

Fourth: Preserving the Safety of the Social Structure

The fourth and last stage in an Islamic society is to make reforms and prevent mischief and corruption from creeping in after the society has been constructed,organized and reformed. Allah the Exalted says quoting prophetHud (a.s .): "... I desire nothing but reform m far as I am able."

Holy Qur'an (11:88)

"... and do not make mischief in the earth after its reformation." HolyOur'an (7:58)

When the disease of deviation and decay creeps into society's body, and there appear the signs of injustice, mischief and confusion, Islam imposes on every individual the obligation to do his duty of reforming both the individual and the society, and to resist corruption and pluck out the roots of evil and transgression, so as to guide the progress of society on the straight path, and merge with the procession of truth and justice. Allah the Exalted says:

"And from among you there should be a party who invite to good, and enjoin what is right and forbid the wrong, and these it as that shall be successful." Holy Qur'an (3:104)

Accordingly, the construction ofsociety, and measures for its welfare and safety are implementable only through religion. Therefore, the message of religion and the principles of belief are indispensable to the society. Thisdiscernable cultural reality is confirmed by man's social experience and by his sufferings from deviated principles,systems and theories.

Religion and Physical Care

As religion has its moral, spiritual and mentalprogramme and plans, it similarly has its exact and complete program for taking care of the body and meeting its physical and instinctive needs. This bodily care is in harmony with that of the mental,psychological and spiritualprogrammes , since man is regarded as one complete unit of inseparable soul and body. The religious laws and values have been formulated to satisfy,coordinate and guide all the human inclinations and activities. So, Islam legislated laws for economy, matrimony, food, drink, worship, cleanliness, etc.., in order to meet these needs within the limits of the law.

Islam has founded its special plan for taking care of the body and the instinctive activities, on the following basic principles:

1. Accepting the physical needs of the body and man's inborn instincts, and the necessity to satisfy them in a natural wayso as to keep the body balanced. This admission has been met by the laws andteachings which provide for man all his needs of food, drink, shelter, clothes, marriage, medical treatment, etc Allah the Exalted says:

"And seek by means of what Allah has given you the abode of the hereafter, and do not neglect your portion of the world and be kind as Allah has been kind to you, and do not seek corruption in the earth. Sure& Allah does not love mischief-makers." Holy Qur'an (28:77)

2. Islam has offered a completeprogramme for the protection of the body and its energy against diseases,vanity and waste. It prohibits whatever is harmful and immoral, such as wine, adultery, sodomy, extravagance, lust, etc. It also purifies and protects the body against sickness,filth and impurity which attack the body and destroy health and cleanliness. Allah the Exalted Says:

"Say: My Lord forbids only indecencies, those apparent of them and those concealed, and sin and rebellion without justice and that you associate with Allah that for which He has sent downno a authority, and that you say concerning Allah that which you do know not." HolyOur'an (7:33)

3. Islam has a plan for utilizing man's energy and bodily effort in the fields of construction,production and innovation. Allah the Exalted says: "... he brought you into being from the earth, and has made you dwell in it ..." Holy Qur'an (11:81)

"And do not make mischief in the earth after its reformation ..." Holy Qur'an (7:58)

4. Islam has given man the right to enjoy the beauties and the adornments of life, and to make use of its good things. "Say: Who has forbidden the adornment of Allah which He has brought forth for His servants, and the good provisions?" Holy Qur'an (7:32)

By these practical and scientific measures, Islam protects the health of the body, provides man with physical happiness, keeps his natural right to live, and saves his sanity and energy from uselessness, from being completely lost and from the destruction imposed upon him by the ignorantprogrammes , the man- made laws and dogmatic theological calls.

Can Religion beSubstituted ?

Can man reject religion and replace it by the discoveries and the knowledge to which he could attain in the fields of social organization, in morals andbehaviour , and in ideological explanations?

Would man be happy,dignified and comfortable if he took that as a substitute for religion?

This must be studied carefullyso as to find an objective and correct answer, since the advocates of ignorance have one answer, and the believers in Allah have another.All theignorants , notwithstanding their different materialistic and infidel philosophies, sects and secular trends, reject religion and advocate its replacement by man's scientific and theoretical achievements, with an argument based on a deformed idea and a disordered concept about the origin of religion, its message and aims - the concept which takes religion to be nothing but a mythical legend or an imagery created by a superstitious mind during the backward and primitive ages. According to them in thoseages man tried to interpret the appearance of the universe and life. Having failed to discover the scientific laws of nature and life, he attributed.that to an unknown creator. He saw the rain, observed the sunrise and the sunset, and discerned the growth of plants and animals, their multiplication, their birth and death; yet he did not know how those events happened, because he was ignorant of their scientific explanation. He, therefore, invented an imaginary theory, fabricated by his illusions, telling of the existence of a god behind this physical existence, and of an unseen divine power that was behind the movement and direction of all these things.

Then, as man gradually started discovering the laws of nature, he came to obtain a materialistic answer toeveiy event; so, now he has no need of religion and he would not like it.

Prophets, from the viewpoint of this ignorant concept, are men representing the thought of their communities, backward in their beliefs and knowledge. They are distinguished because of the class - struggle and an inclination to reform.So , they aremovedby economic and social factors to enact social reforms according to their thinking and the conditions of their communities. As for Allah, revelation andprophethood , they say they do not exist except in the minds of those who believe in them.

Such are the calumnies of the modern ignorant mind and the materialistic, infidel thought which rejects religion, revelation andprophethood , and whichis founded on denial, infidelity and disbelief in the existence of a Creator of this universe, refusing to accept revelation andprophethood as being true and real.

These religious factsare regarded by this ignorant and denying interpretation as ideas expressing peoples' low understanding, and illustrating their inferior level of knowledge. This ignorant argument is theidea which is being repeated by the infidel seculars, according to which they demand the abolition of religion, replacing it with the materialistic interpretation and organization, which man reached through researches and experiments, announcing that man is in no need of religion, and thus severing his ties with Allah.

Religion, likewise, presents its own answer to the question: (Can religion be substituted ?), and explains its point of view.

Religion's answer isderived as we shall see, from intellect and human experience. The answeris: There is no substitute for religion. This answer is based on numerous scientific and knownfacts which prove that man cannot do without religion. They confirm the scientificdiscoveries which pave the way for organizing social life and coining laws to governbehaviour - such as the discoveries in the science of economy, finance, statistics, psychology, sociology, health, etc.But without divine guidance these are incapable of the two cases. By scrutinizing both practices, the social and the natural, their basic differencescan be detected , and then we may clearly discern the grave mistake in treating the two practices on the same level. It is a mistake committed by materialistic thought when it regards the social experience as equal to the natural one, ignorant of the differences between the two.

These differences are:

a. Concerning the natural experience

In this experience man deals with matter,which possesses no will to refuse or to resist. It responds to the law, andis forced to submit exactly to the movement of that law.

Whereas in the social experience, the dealing is with the human will which has the power to refuse or accept, and it is thewill which handles the law, not the contrary.

b. As for the natural laws, man utilizes them to his interests as soon as he discovers them. He cannot forge these interests or falsify the results.But he can fabricate the social laws, motivated by his selfishness and the benefits thereof, in order to take hold of the results. Whereas in the case of the social laws, knowing them doesnot inevitably imply carrying them out and utilizing them. Actually, man's desires and selfish interests affect the law and misinterpret it or even cancel it.

c. In relation to the law, man can live without havingto know or to discover most of the natural laws, or to continue the search for discovering them, and apply those already discovered to serve his purpose .Man , in encountering failure in his natural experiments, or being short of comprehending them, (or knowing very little about them), does not harm himself whatsoever.

Whereas in respect to the social law, to ignore it, or to neglect to comprehend it, inevitably causes disorder and chaos in the society, and man himself would be the victim of this deficiency and failure in his social experiment. What can man win if he loses himself and his happiness? True is Allah'ssaying:

"... say: the losers will be those who lose themselves and their house-folk on the Day of Resurrection. Ah, that will be the manifest loss!" Holy Qur'an (39:15)

So many social experiments proved disappointing! So many systems thatwere applied failed!And man was the victim, and suffered much torture and misery. When a human society lacks the social system that establishes justice, equality and respect for peoples' rights, it loses much more than what it loses in being ignorant of the laws of theatom,or of the planets, or of the depths of the oceans.

Man can do without that kind of knowledge. There is no harm in his failing to discover these laws, or in their incorrect application; but the case is not so with the concepts of justice, truth, equality, etc.

d. There is still another difference. The natural facts can be discovered through observation and laboratory-experiments; whereas this is not the case with the concepts of truth, equity, goodness, etc.,by which the social laws and values are measured .

These measures, the legislative and moral values, ate not the results of laboratory experiments, nor arethey something tangible in as much as a social experiment can explicitly distinguish. They are moral and spiritual values or measures, or evaluating facts that need knowledge, understanding and estimation, outside the limits of an experiment, and an objective treatment of man. They are general facts that man tries to attain, but inreality he is always short of them, while their contraries have always been there during his bitter experience at the time of ignorance. So, how can man attain them? How can he make them?

Thus, in light of the above reasons, it is a grave mistake to equate a social experiment with a natural one and, consequently, give up religion as a social legislator. Our scientific discoveries and experiments, though satisfying us from the natural and materialistic viewpoint, miserably fall short of solving our social life and organizing.

In fact, we have but to open wide the doors of learning and the windows of the intellect, in order to accept the word of Allah, and to respond to thepreachings of the Qur'an and look into them carefully:

"O you who believe! Obey Allah and the Messenger when He calls you to that which gives you life and know that Allah intervenes between the man and his heart, and to Him you will be gathered." Holy Qur'an (8:24)

At the end of our essay, we should not forget to say that the errand of the religion is not only organizing life and guiding it; but the ultimate goal is the other world, a much bigger reality in the message of religion. Preparing for the afterlife is a basic and most important task of every religion and divine message.

Man should think of that world before thinking of the transient travel of this life. The other life is a real fact, and it is the inevitable end at whose shores man will have to anchor. Scienceis incapable of guaranteeing safety for man in the afterlife, nor can it make him believe in it and work for it, away from the message of religion and the guidance of faith.