Rather...

Rather, we are composed of body and soul (Ruh) and these Islamic laws are for the perfection of both; our body and soul. Therefore, those people are also misguided those who only search for medical and economical benefits. They perform acts of worship, pray and supplicate to Allah so that it has a good effect on their spirit and physical body and also to get rid of pains and worries and difficulties and make it a medium for getting tranquillity and think that this is the sole purpose of it.

And they are also wrong who wear clean clothes, cut their nails, remove cobwebs, and do not drink water from a cracked bowl to protect themselves from that water, and they consider these teachings to be having spiritual effects, which knowledge and science have still not yet unveiled their secrets. In reality, some of the Islamic laws are for spiritual perfection and for the training of the self and some are for discipline in physical life and many Islamic laws affect both.

Now we return to our original topic and see the limits of research about the logic behind Islamic laws. Religious commands can be divided into four types: (1) Those orders whose philosophies were clarified to the people at the start of the proclamation of Prophethood (i.e, Bi’sat)) and people understood according to the level of their awareness and the information at their hands.

And to make the people follow the orders regularly, rules and regulation were made, for example, lying, breach of trust, allegations, murder, stealing, injustice and cheating were prohibited. Justice, cleanliness, honesty, helping the oppressed, hard work, doing good to parents, relatives and neighbours, etc were enjoined. Any sane person understands the philosophy and purpose of these commands.

As and when the knowledge and information of the practical life of a man increase, he will be able to comprehend the values of the Islamic laws in a better way. (2) Those orders whose wisdom was not understood by the people and sometimes even the scholars of those times, the Qur’an or the sayings of Ahlul Bayt (a.s.) expounded their philosophies.

For example, maybe the people of that time were unaware of the threefold benefits of fasting (ethical, social and medicinal) and did not know about its philosophy. That is why the Holy Qur’an has pointed to its ethical effect by saying: So that you may guard (against evil).