The Koran (Al-Qur'an)

G. Margoliouth (George) · 610-632 CE (revelations compiled progressively; book published after the prophet’s death) primary

passage 266 of 326 · Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book had believed, it had surely been better for them! Believers there are among them, but most of them are perverse. (13/73)

↪ you wandered here via “prohibition of misappropriating orphans” — the connecting lines are tinted below

in brief

The passage continues Sura IV’s moral and communal regulations: repentance is limited for deathbed unbelief, legal fairness is stressed, and believers must avoid drunken prayer and follow prescribed purification.

entrust not to the incapable the substance which God hath placed with you for their support; but maintain them therewith, and clothe them, and speak to them with kindly speech.

And make trial of orphans until they reach the age of marriage; and if ye perceive in them a sound judgment, then hand over their substance to them; but consume ye it not wastefully, or by hastily entrusting it to them;

Because they are growing up. And let the rich guardian not even touch it; and let him who is poor use it for his support (eat of it) with discretion.

And when ye make over their substance to them, then take witnesses in their presence: God also maketh a sufficient account.

Men ought to have a part of what their parents and kindred leave; and women3 a part of what their parents and kindred leave: whether it be little or much, let them have a stated portion.

And when they who are of kin are present at the division, and the orphans and the poor, let them too have a share; and speak to them with kindly speech.

And let those be afraid to wrong the orphans, who, should they leave behind them weakly offspring, would be solicitous on their account. Let them, therefore, fear God, and let them propose what is right.

Verily they who swallow the substance of the orphan wrongfully, shall swallow down only fire into their bellies, and shall burn in the flame!

With regard to your children, God commandeth you to give the male the portion of two females; and if they be females more than two, then they shall have two-thirds of that which their father hath left: but if she be an only daughter, she shall have the half; and the father and mother of the deceased shall each of them have a sixth part of what he hath left, if he have a child; but if he have no child, and his parents be his heirs, then his mother shall have the third: and if he have brethren, his mother shall have the sixth, after paying the bequests he shall have bequeathed, and his debts. As to your fathers, or your children, ye know not which of them is the most advantageous to you. This is the law of God. Verily, God is Knowing, Wise!

Half of what your wives leave shall be your's, if they have no issue; but if they have issue, then a fourth of what they leave shall be your's, after paying the bequests they shall bequeath, and debts.

And your wives shall have a fourth part of what ye leave, if ye have no issue; but if ye have issue, then they shall have an eighth part of what ye leave, after paying the bequests ye shall bequeath, and debts.

If a man or a woman make a distant relation their heir, and he or she have a brother or a sister, each of these two shall have a sixth; but if there are more than this, then shall they be sharers in a third, after payment of the bequests he shall have bequeathed, and debts,

Without loss to any one. This is the ordinance of God, and God is Knowing, Gracious!

These are the precepts of God; and whoso obeyeth God and his prophet, him shall God bring into gardens beneath whose shades the rivers flow, therein to abide for ever: and this, the great blessedness!

And whoso shall rebel against God and his apostle, and shall break His bounds, him shall God place in the fire to abide therein for ever; and his shall be a shameful torment.

If any of your women be guilty of whoredom, then bring four witnesses against them from among yourselves; and if they bear witness to the fact, shut them up within their houses till death release them,4 or God make some way for them.

← previous passage read in the full work → next passage →

topics: custom and the manners of a people · equity, mercy, and pardon

The Koran (Al-Qur'an) · G. Margoliouth (George) · 610–632