On the other hand, religious ethical teachings do not fill a moral vacuum.

On the other hand, religious ethical teachings do not fill a moral vacuum. Instead, they appeal to the moral conscience of those to whom they are addressed. Thus, religions both partially confirm and rectify morals. Numerous examples of these two features can be found in the prescriptions of the Qur'an. The Qur'an prescribes "enjoining the good" ( amr bil-ma'ruf ), which appeals to what is generally known to be good.

It also informs us that some things are to be avoided, such as the use of intoxicants, about which moral conscience does not offer a clear universal judgment. This relation of partial confirmation and reform is characteristic of the relation between religion and many other areas. A similar dialectical relationship may be found between religion and politics, economics, history, anthropology and other fields. Reason itself stands in a similar dialectical relation to religion.

It is both partially confirmed and rectified. Religion appeals to our rational and moral sensibilities at the same time that it seeks to correct them. Because of the dual aspect of the relationship between religion and ethics, a dynamic process is generated in the believer. The believer is invited by religion to reflect critically on his moral attitudes. In large part, our understanding of whom we are and our relations to others in community shapes our moral attitudes.

So, the way in which religion comes to influence our ethics operates on several dimensions, for in addition to its direct appeal to and correction of our moral ideas, religion confirms and rectifies our understanding of our selves and of our societies. Religion assumes that to some extent we know who we are,that we are aware of our needs and aspirations.

we bear witness.” (7:172) Furthermore, religion presents man with an ideal model or paragon of human existence in the perfect man, as exemplified in the lives of the prophets and imams (as).