tooth; and that wounds should also be punished by retaliation: but whoever should remit it as alms, it should be accepted as an atonement from him. And whoso judgeth not according to what God hath revealed, they are unjust. c. v. v. 1. p. 139. Whoever shall take a vengeance equal to the injury which hath been done him, and shall afterward be unjustly treated; verily God will assist him: for God is merciful and ready to forgive. c. xxii. v. 2. p. 175. REMARKS. The Hebrews under the profession of executing the vengeance of God against idolators, acted offensively toward the inhabitants of Canaan; and exterminated them to settle themselves in their country and to shew the sublimity of the christian doctrine, it is usual to instance those precepts wherein forbearance, resignation and acquiescence under all injuries and violence, are recommended.* These are two evident extremes: the Mohammedans appear to fill up the mean between them; as being allowed to resist violence, but to act only defensively: nevertheless, though admitting the lex talionis, yet correcting the licence by representing forgiveness, or remitting of resentment, as the most commendable; and which they incline the most to, may be seen in the Introduction. A small share of common sense will enable a person to compare the conduct hinted at in the first instance, with our present ideas of justice and morality: however the Jews must be allowed to be at least consistent with their own principles, and to be in some measure out of the question; as worshipping a God of VENGEANCE,† whom they by a metaphor stiled A CONSUMING FIRE. If it be true that the christians and mussulmen derived their ideas of God from the Jews, it must * Matth. v. 38, &c. Luke vi, 27, &c. 1 Cor. vi. 7. Deutr. iv. 24. ix. 3. &c. at the same time be admitted that his attributes have been greatly altered under those two dispensations. Returning then to our first subject, it may be observed that the Mohammedan precepts seem rather better adapted in this instance, to the nature and situation of mankind, than the christian; the former being expressly permitted to have recourse to what christians are obliged to practice, in violation of the meekness recommended in the gospel: experience proving that no community can subsist upon strict christian principles. If then such exhortations are found to contain impossible precepts, it does not appear how any encomium can be truly founded on the literal reading of them. INHERITANCE AND LEGACIES. : Men ought to have a part of what their parents and kindred leave behind them when they die and women ought also to have a part of what their parents and kindred leave, whether it be little, or whether it be much; a determinate part is due to them. And when they who are of kin are present at the dividing of what is left, and also the orphans, and the poor, distribute unto them some part thereof; and if the estate be too small, at least speak comfortably unto them. And let those fear to abuse orphans, who, if they leave behind them a small offspring, are solicitous for them let them therefore fear God, and speak that which is convenient. Surely they who devour the possessions of orphans unjustly, shall swallow down nothing but fire into their bellies, and shall broil in raging flames. God hath thus commanded you concerning your children: A male shall have as much as the share of two females: but if they be females only, and above two in number, they shall have two third parts of what the deceased shall leave; and if there be but one, she shall have the half. And the parents of the deceased shall have each of them a sixth part of what he shall leave, if he have a child ; but if he have no child, and his parents be his heirs, then his mother shall have the third part. And if he have brethren, his mother shall have a sixth part, after the legacies which he shall bequeath, and his debts be paid. Ye know not whether your parents or your children be of greater use unto you. This is an ordinance from God, and God is knowing and wise. Moreover, ye may claim half of what your wives shall leave, if they have no issue; but if they have issue, then ye shall have the fourth part of what they shall leave, after the legacies which they shall bequeath, and the debts be paid. They also shall have the fourth part of what ye shall leave, in case ye have no issue; but if ye have issue, then they shall have the eighth part of what ye shall leave, after the legacies which ye shall bequeath, and your debts be paid. And if a man or woman's substance be inherited by a distant relation, and he or she have a brother or sister ; each of them two shall have a sixth part of the estate. But if there be more than this number, they shall be equal sharers in a third part, after payment of the legacies which shall be bequeathed, and the debts without prejudice to the heirs. c. iv. v. 1. p. 93. We have appointed unto every one kindred, to inherit part of what their parents and relations shall leave at their deaths. And unto those with whom your right hands have made an alliance, give their part of the inheritance; for God is witness of all things. Men shall have the preeminence above women, because of those advantages wherein God hath caused the one of them to excel the other, and for that which they expend of their substance in maintaining their wives.c. iv. v. 1. p. 101. If a man die without issue, and have a sister, she shall have the half of what he shall leave; and he shall be heir to her in case she have no issue. But, if there be two sisters, they shall have between them, two third parts of what he shall leave; and if there be several, both brothers and sisters, a male shall have as much as the portion of two females.God declareth unto you these precepts, lest you err; and God knoweth all things. c. iv. v. 1. p. 127. JUSTICE. We have sent down unto thee the book of the Koran with truth, that thou mayest judge between men through that wisdom which God sheweth thee therein; and be not an advocate for the fraudulent, but ask pardon of God for thy wrong intention, since God is indulgent and merciful. Dispute not for those who deceive one another, for God loveth not him who is a deceiver or unjust. Such conceal themselves from men, but they conceal not themselves from God; for he is with them when they imagine by night a saying which pleaseth him not; and God comprehendeth what they do. Behold ye are they who have disputed for them in this present life; but who shall dispute with God for them on the day of resurrection, or who will become their patron? Yet he who doth evil, or injureth his own soul, and afterward asketh pardon of God, shall find God gracious and merciful, e. iv. v. 1. p. 115, Assist one another according to justice and piety; but assist not one another in injustice and malice: therefore fear God; for God is severe in punishing. c. v. v. 1. p. 128. O true believers! observe justice when ye appear as witnesses before God, and let not hatred toward any induce you to do wrong; but act justly; this will approach nearer unto piety; and fear God; for God is fully acquainted with what ye do. c. v. v. 1. p. 131. O my people, give full measure, and just weight, and diminish not unto men ought of their matters; neither commit injustice in the earth, acting corruptly. The residue which shall remain unto you as the gift of God, after ye shall have done justice to others, will be better for you than wealth gotten by fraud; if ye be true believers. c. ii. v. 2. p. 29. Woe be unto those who give short measure or weight; who, when they receive by measure from other men, take the full; but when they measure unto them, or weigh unto them, defraud! Do not those think they shall be raised again at the great day; the day whereon mankind shall stand be fore the Lord of all creatures? By no means. c. lxxxiii. v. 2. p. 486. MARRIAGE. And if ye fear that ye shall not act with equity toward ●rphans of the female sex, take in marriage of such other women as please you, two, or three, or four, and not more*. But if ye fear that ye cannot act equitably toward so many, marry one only, or the slaves which ye shall have acquired. This will be easier, that ye swerve not from righteousness. And give women their dowry freely; but if they voluntarily remit unto you any part of it, enjoy it with satisfaction and advantage. c. iv. v. 1. p. 92. O true believers, it is not lawful for you to be heirs of women against their will, nor to hinder them from marrying others, that ye may take away part of what ye have given them in dowry; unless they have been guilty of a manifest crime, but converse kindly with them. And if ye hate them, it may happen that ye hate a thing wherein God hath placed much good. If ye be desirous to exchange a wife for another wife, and ye have already given one of them a talent, take not away any thing therefrom: will ye take it by slandering her, and doing her manifest injustice? And how can ye take it, since the one of you hath gone in unto the other, and *The above limitation justifies what Sale remarks on this subject. "Several learned men have fallen into the vulgar mis"take, that Mohammed granted to his followers an unbounded "plurality; some pretending that a man may have as many wives, "and others, as many concubines, as he can maintain : whereas, "according to the express words of the Koran, no man can have "more than four, whether wives or concubines.-Nor can we ❝urge as an argument against so plain a precept, the corrupt "manners of his followers, many of whom, especially men of "quality and fortune, indulge themselves in criminal excesses; "nor yet the example of the prophet himself, who had peculiar "privileges in this and other points." Prelim. Disc. § vi. p. 176. |