Religious Duty
 | This section is a general introduction to the rulings of a fiqhi topic. |
Religious Duty or Al-Taklīf al-Sharʿī (Arabic: التکلیف الشرعي) refers to the obligations that religion places upon its adherents. Jurists consider conditions such as intellect, puberty, and physical strength necessary for performing religious duties, and if someone lacks one of these conditions, they are not subject to religious duties. Religious duties are divided into five categories: obligatory, forbidden, recommended, reprehensible, and permissible.
Some jurists believe that being a Muslim and being knowledgeable are not conditions for religious duty, and duty applies to non-Muslims and the ignorant as well; however, an ignorant person who is not at fault is excused if they do not observe the duty and will not be punished. Also, a non-Muslim is not required to perform the duties they missed during their time of disbelief after becoming a Muslim.
Theologians consider the duty of adherents to be ordained by God and believe that its purpose is to achieve benefits and interests that are directed towards the adherents.
In Iran, some families hold a ceremony called the Taklif Celebration for their children who reach the age of Taklif. The Taklif Celebration is also held in public places such as schools, mosques, and shrines.
Concept and Status
"Religious Duty" means religious obligations. Religious duty is incumbent upon those who meet conditions such as puberty, intellect, and the ability to perform or refrain from the act.[1] A person upon whom a religious duty or mandatory religious commands are directed is called "Mukallaf" (one who is obligated).[2] Religious duties are divided into five categories: obligatory, forbidden, recommended, reprehensible, and permissible.[3]
The issue of duty is discussed in jurisprudence, principles of jurisprudence, and theology: Jurists have discussed the conditions of duty in various parts of jurisprudence, both in acts of worship and in transactions.[4] The issue of duty is also related to the issue of religious ruling and its divisions, namely injunctive ruling and declaratory ruling; therefore, it is also discussed in the science of principles of jurisprudence.[5] In theology, it is discussed under the title that the duty of adherents is an act of God and has interests and benefits for them.[6]
Conditions of Duty
According to jurists, conditions such as sanity, puberty, and power or ability to perform the duty are among the conditions that must be present in all duties, and they are called the general conditions of duty.[7] Any individual who possesses these three conditions is obligated to perform religious rulings.[8] Therefore, religious duty and obligation do not apply to children or those who have not reached the age of puberty, the insane, or those incapable of performing the duty.[9]
Some have also considered attention or awareness as one of the general conditions of duty.[10] Based on this, someone who lacks attention, such as a person who is unconscious or asleep, has no duty as long as they are in this state.[11]
Also, according to jurists, some conditions are only for specific rulings or duties;[12] for example, jurists hold the view that in obligatory Hajj, in addition to general conditions of duty such as puberty, sanity, and capability, it is a condition that the obligated person has enough time to travel for Hajj and also to perform its rituals. Jurists have referred to this condition as "temporal capability" (istita'at-i zamani).[13]
Does Duty Include the Ignorant?
According to Muhammad Rida al-Muzaffar, a Shi'a scholar of the 14th/20th century, Imamiyya scholars have a consensus that divine rulings are the same for the ignorant and the knowledgeable, and both groups must fulfil their religious duties.[14] For example, prayer is obligatory for everyone; whether those who know prayer is obligatory or those who do not know,[15] however, these scholars believe that an ignorant person who is not at fault is excused in case of opposition to the duty or non-performance of it and will not be punished.[16]
Does Duty Include Non-Muslims?
According to the book al-'Anawin, the popular view among Imamiyya scholars is that religious duties are directed equally at both Muslims and non-Muslims;[17] however, according to the Rule of Jabb, there is no need for a disbeliever to make up the acts of worship they did not perform while in a state of disbelief after becoming a Muslim.[18] Contrary to the popular view, Yusuf al-Bahrani and Sayyid Abu l-Qasim al-Khoei, among Shi'a jurists, hold the view that religious duties are fundamentally not directed at disbelievers.[19]
Age of Taklif
Based on the widely held opinion of Shi'a jurists, the age of duty for boys is fifteen full lunar years, which is equivalent to approximately the end of 14 solar years, six months, and 12 days. The age of duty for girls is the end of nine lunar years, which is equivalent to approximately the end of eight solar years, eight months, and 20 days.[20]
What is God's Purpose in Obligating People?
In the view of theologians, duty without a purpose is futile, and futile acts do not originate from the Wise God; on the other hand, the purpose of duty is not directed towards God; rather, it is for the interests and benefits that return solely to the obligated person themselves and cannot be obtained without those duties;[21] for this reason, they have said that duty is technically "good" (hasan).[22]
Some have considered the purpose of duty to be the attainment of divine reward by the obligated.[23] Others have said that the purpose of duty can be matters such as testing the obligated, gratitude for abundant blessings, and moral refinement.[24]
Al-'Allama al-Hilli, a theologian of the 8th/14th century, in Kashf al-murad has said that fulfilling one's religious duties has three benefits for people, which are:
- Disciplining the soul and restraining it from desires and lusts;
- Training the soul to reflect on divine matters, such as thinking about matters related to the Origin and the Hereafter;
- Reminding of the otherworldly rewards and punishments that were promised by the Lawgiver.[25]
Taklif Celebration and Puberty
It is said that Sayyid Ibn Tawus was the first person to establish the Taklif Celebration among Muslims and encouraged others to honor and venerate it.[26] In a book titled Kashf al-mahajja, he recommended to his son to honor this day, record its date, and every year, like days of joy and Eid, perform gratitude and praise to God and give Sadaqa to the needy.[27]
Muhammadi Rayshahri also in a book he wrote about the Taklif Celebration, named the day of duty as "Yawm Allah" (Day of God) and considered honoring this day as veneration of divine rituals.[28] He also believes that holding the Taklif Celebration creates a sweet spiritual and constructive memory in the mind of the girl or boy, and this memory will not be forgotten and will be their guide in their devotional life.[29]
In Iran, some religious families hold a ceremony called the Taklif Celebration for their children who reach the age of duty, and it is customary for participants to give gifts to the one who has reached the age of duty;[30] the ritual of Taklif Celebration is also held publicly in schools, mosques, and shrines.[31]
Unbearable Obligation
"Unbearable Obligation" refers to obligating a human being to a task beyond their capacity and ability.[32] Regarding whether God can obligate His servants to a matter that is beyond their power and capacity, several views have been presented by theologians. In the view of Mu'tazila and Imamiyya, "Taklif ma la yutaq" or Unbearable Obligationto be unacceptable, and an unacceptable act does not originate from the Wise God,[33] but Ash'arites hold the view that God can obligate a human being to something beyond their abilities.[34]
Notes
- ↑ Baḥrānī, al-Muʿjam al-uṣūlī, vol. 1, p. 571; ʿAbd al-Munʿim, Muʿjam al-muṣṭalaḥāt wa l-alfāẓ al-fiqhiyya, vol. 1, p. 488.
- ↑ See: Qudsī, Anwār al-uṣūl, vol. 2, p. 229.
- ↑ Ḥakīm, al-Uṣūl al-ʿāmma li-l-fiqh al-muqāran, p. 57.
- ↑ Collective of Authors, Farhang-i fiqh-i Fārsī, vol. 1, p. 774.
- ↑ See: Ṣadr, Durūs fī ʿilm al-uṣūl, vol. 1, pp. 52-53.
- ↑ See: ʿAllāma al-Ḥillī, Kashf al-murād, p. 437.
- ↑ Najafī, Jawāhir al-kalām, vol. 11, p. 472; Muntaẓarī, Nihāyat al-uṣūl, p. 174.
- ↑ Najafī, Jawāhir al-kalām, vol. 11, p. 472; Muntaẓarī, Nihāyat al-uṣūl, p. 174.
- ↑ Khwānsārī, Jāmiʿ al-madārik, vol. 2, p. 256.
- ↑ Mishkīnī, Iṣṭilāḥāt al-uṣūl, p. 12.
- ↑ See: Mūsawī ʿĀmilī, Madārik al-aḥkām, vol. 5, p. 16.
- ↑ See: Shahīd al-Thānī, Masālik al-afhām, vol. 5, pp. 178-179; Collective of Authors, Farhang-i fiqh-i Fārsī, vol. 2, p. 610.
- ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwa al-wuthqā, vol. 4, p. 416.
- ↑ Muẓaffar, Uṣūl al-fiqh, vol. 2, p. 29.
- ↑ Muẓaffar, Uṣūl al-fiqh, vol. 2, p. 29.
- ↑ Muẓaffar, Uṣūl al-fiqh, vol. 2, p. 31.
- ↑ Ḥusaynī, al-ʿAnāwīn, vol. 2, p. 714.
- ↑ Najafī, Jawāhir al-kalām, vol. 13, p. 6.
- ↑ Baḥrānī, al-Ḥadāʾiq al-nāḍira, vol. 3, pp. 39-40; Khūʾī, Mawsūʿat al-Imām al-Khūʾī, vol. 23, pp. 119-121.
- ↑ See: Baḥrānī, al-Ḥadāʾiq al-nāḍira, vol. 20, p. 348.
- ↑ ʿAllāma al-Ḥillī, Kashf al-murād, p. 438.
- ↑ ʿAllāma al-Ḥillī, Kashf al-murād, pp. 437-438.
- ↑ ʿAllāma al-Ḥillī, Kashf al-murād, p. 438.
- ↑ Taftāzānī, Sharḥ al-maqāṣid, vol. 4, p. 305.
- ↑ ʿAllāma al-Ḥillī, Kashf al-murād, pp. 440-441.
- ↑ Muḥammadī Rayshahrī, Jashn-i taklīf-i wīzha-yi pisarān, pp. 13-14.
- ↑ Ibn Ṭāwūs, Kashf al-maḥajja, p. 142.
- ↑ Muḥammadī Rayshahrī, Jashn-i taklīf-i wīzha-yi pisarān, pp. 29-30.
- ↑ Muḥammadī Rayshahrī, Jashn-i taklīf-i wīzha-yi pisarān, p. 34.
- ↑ Muḥammadī Rayshahrī, Jashn-i taklīf-i wīzha-yi pisarān, p. 63.
- ↑ Muḥammadī Rayshahrī, Jashn-i taklīf-i wīzha-yi pisarān, p. 13.
- ↑ Collective of Authors, Farhang-nāma-yi uṣūl-i fiqh, p. 355.
- ↑ See: Ḥusaynī, al-ʿAnāwīn, vol. 1, pp. 284-285; Taftāzānī, Sharḥ al-maqāṣid, vol. 4, p. 296.
- ↑ See: Taftāzānī, Sharḥ al-maqāṣid, vol. 4, p. 296.
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