The relationship between religion and society is not limited to the performance of religious rituals; rather, it has a constant and strong influence on all aspects of society, serving as a guide and pioneer. There is no duality between rituals and social contracts, between social contracts and the government, between the government and Sharia, or between Sharia and human affairs in general; they are all parts of a single, cohesive whole.
According to Bauma (1992), the nature of religion encompasses sufficient laws and organized programs for societal development, guiding human life toward goodness and success. Religions exist to build life within society, not to remain stagnant in a corner or be cut off and rejected from daily life.
Bauma asserts that religions come with moral attitudes toward goodness, which include laws, perspectives, and programs for the advancement and integration of political and other motives. While it may be thought that the motivations of religions differ from those of society, the differences between the proposed patterns of a religion and the existing patterns in society do not imply that religions are outdated and need transformation into modern interpretations.
In essence, society consists of the structured relationships between people and groups, and their motives arise from this societal context. Religion, with its moral insights and eternal attitudes, aims to correct and balance these societal motives. In this process, humans remain human and do not evolve into another being; for instance, it is inappropriate to claim that humans are outdated creatures who should be replaced by an advanced and modern entity. Similarly, it is inappropriate to make such claims about religion.
Misunderstanding the purpose of religion is one issue, while abandoning religion altogether is another. As Yosef Schacht emphasizes, Islamic law does not separate religion from daily life; it does not isolate religion from politics, politics from ethics, or ethics from governance. In Islamic Sharia, the activities of individuals and their relationships with the government are grounded in metaphysical and religious foundations. Islam represents a comprehensive system for practical human life in all its facets. It offers an ideal and convincing concept that elucidates the relationship between the Creator and His creations, as well as the overall nature of life and humanity.
Islam defines the nature of the world, establishing the place of man within it and outlining the ultimate goals for humanity. It comprises teachings and practical structures that originate from the heart of this ideal, dependent on it, and manifest in the daily lives of individuals. Given the idea that the purpose of Islam in life is to order and balance the body and soul, it logically follows that there must be a close relationship between religion and politics, as well as between the mosque and military initiatives.
According to Bauma, religious activity encompasses all aspects of a person and the structures of social groups. Islam engages with the entirety of mankind as it truly exists, not as an abstract intellectual concept arising from idealism, positivism, or similar theories. This is because Islam does not address propositions that lack practical relevance.
Additionally, Islam does not view man as merely a soul or solely a body; rather, it recognizes that humans are a combination of body, mind, and soul, and these components form a single, efficient, and responsible whole.
