The simile which we have described above is a real parallel, and not merely fanciful (as some may think) as it is correct in every respect. For the relation of the medicine to the body is the same as that of the Law to the soul. A physician is one who seeks to preserve the health when he finds it good and tries to restore it when it is missed. In the same way a religious law-giver is one who takes care of the health of souls, which is called piety. The Quran also makes clear its purpose, through religious action, by many verses. For instance: “O true believers, a fast is ordained unto you as it was ordained those before you, that ye may fear God”[20] and “Their flesh is not accepted of God, neither their blood; but your piety is accepted by Him”[21] and: “For prayer preserveth a man from filthy crimes and from that which is blameable.”[22] There are many other verses of the same nature in the Quran. Thus, we see, a religious law-giver seeks to establish this kind of health by religious knowledge and practice. This is the health upon which depends happiness and in the case of its absence the misery of the next world. This should have made it clear to you not merely that one should not speak of the wrong interpretation. But also that it is not proper to put even true ones in the books of the common people. These correct interpretations are of the faith which man has and of which the whole creation was afraid to bear the burden. By this we refer to the following verse of the Quran: “We proposed the faith unto the heavens, and the earth, and the mountains, and they refused to undertake the same, and were afraid thereof, but man undertook it: verily he is unjust to himself and foolish.”[23] These interpretations and the idea that their discussion is necessary in the Law have given rise to many sects in Islam, so much so that they have denounced one another with infidelity and innovations. This is especially the effect of wrong interpretations. The Mutazilites interpreted a large number of verses and Traditions and disclosed them to the people. So also did the Asharites, though their interpretations were less in number. They only succeeded in creating hatred and wars among men, destroying the Law, and disuniting the people completely. To add to this, the method which they have adopted in proving these interpretations is adapted neither to the common people nor to the learned. For if you look closely into it, you will find that it is not correct according to the norms of logic--this anyone who has had any training may see for himself without the least effort. In fact, many of the principles upon which the Asharites build their conclusions are sophistical in their nature. They deny many fundamentals, like the proof of accidence, the influence of one thing upon another, the necessity of cause and effects, abstract figures and the processes leading to them. Indeed, Asharite Mutakallimun have been in this respects unjust to Mohammadans,