if ye fear that ye cannot act equitably towards so many, marry one only, or the slaves which ye shall have acquired.

Europeans, indicates either prejudice or a want of information on the part of the writer; when made by a few "enlightened Orientals," it indicates their desire to cover up what they, by an English education and by mingling in Christian society, have learned to be thoroughly ashamed of.

One only, or the slaves. Were the requirements of this rule strictly observed, there would be no polygamy in practice, for the simple reason that the impartial treatment of two or more wives is with man an impossibility. Muhammad did not fulfil this his own precept, as his marked preference, now for the Coptic Mary and again for the sprightly Ayesha, clearly shows.

But whilst polygamy would be impracticable, the floodgates of vice would be, and now are, opened wide by the permission to add to the one wife any number of slave girls. Those who quote this passage to show that Muhammad restricted polygamy and that monogamy is entirely in accord with Muhammadanism, fail to quote the words, "or the slaves which ye shall have acquired." The whole force of the restriction is evaporated by these words. There is absolutely no restriction in this direction. The number of concubines may be as great as any Osmanli could desire, and yet it receives the sanction of the Qurán.

*

Instead, therefore, of any "strong moral sentiment" being aroused by these laws, by which Muhammad "has succeeded, down to this very day, and to a greater extent than has ever been the case elsewhere, in freeing Muhammadan countries from those professional outcasts who live by their own misery," the very reverse is true. No countries under heaven present such a cesspool of seething corruption and sensuality as those ruled over by the Muslims. To be sure, the form under which it appears is different, but the fact, no man acquainted with the state of things in Muslim harems, can honestly deny. The distrust which Muslims show towards their own wives and daughters testifies to the low state of morality among them. "It is the Moslim theory that women can never, in any time, place, or circumstances, be trusted; they must be watched, veiled, suspected, secluded." "In these days, when so much has been written about the high ethical tone of Islám, we shall speak plainly on this subject, unpleasant though it is. We would reiterate the position already taken, that polygamy has not diminished licentiousness among the Mohammedans. The sin of Sodom is so common among them as to make them in many places objects of dread to their neighbours. The burning denunciations of the Apostle Paul in the first chapter of Romans, vers. 24 and 27, are applicable to tens of thousands in Mohammedan lands to-day." "In the city of Hamath, in Northern Syria, the Christian population, even to this day, are afraid to allow their boys from ten to fourteen years of age to appear

R. B. Smith's Mohammed and Mohammedanism, p. 242.

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 if it, enjoy it with satisfaction and advantage. (4) And give not unto those who are weak of understanding the substance which God hath appointed you to preserve for them; but maintain them thereout, and clothe them, and speak kindly unto them. (5) And examine the orphans until they attain the age of

in the streets after sunset, lest they be carried off by the Moslems as victims of the horrible practice of Sodomy. Mohammadan pashas surround themselves with fair-faced boys, nominally scribes and pages, when in reality their object is of entirely another character.” This, and much more, is told by Dr. Henry H. Jessup in his book entitled The Mohammedan Missionary Problem, pp. 46-48.

In India the case may not be as bad as it is in Turkey. but I think we can fairly agree with the Rev. J. Vaughan, who says:"However the phenomenon may be accounted for, we, after mixing with Hindoos and Mussulmans for nineteen years back, have no hesitation in saying that the latter are, as a whole, some degrees lower in the social and moral scale than the former." Nor have we any hesitation in saying that the law here recorded, permitting as many as four lawful wives and any number of slave women besides, with whom even the form of a marriage is in no way necessary to legalise cohabitation, is responsible in large measure for this state of things. It is one of the darkest of the many spots which mar the pages of the Qurán.

Or the slaves. It is not even necessary that a Muslim have even one lawful wife. Should he feel it difficult to be impartial toward many wives, he may take his slave girls, whom he may treat as he please, and so avoid the responsibility of providing a dowry for even one wife!

Give women their dowry. The lawful and required amount of dowry is ten dirhams, but it may be fixed at any amount to which the contracting parties agree, See chap. ii. 229, note.

If they voluntarily remit, &c. A woman may legally insist upon the payment of the "lawful dowry," or that agreed upon by contract, in case she be divorced, unless she voluntarily remits it in part or altogether. In every case of dispute such remission must be proved by competent witnesses or by legal documents.

(4) Those of weak understanding, i.e., idiots or persons of weak intellects, whose property is to be administered so as to provide for their necessities. Their treatment must also be kindly. Here is the Muslim lunatic asylum.

(5) Examine the orphans. If males, see to their intellect and capacity to care for themselves; if females, examine them as to their ability to perform household duties.

The age of marriage. "Or age of maturity, which is generally

marriage but if ye perceive they are able to manage their affairs well, deliver their substance unto them; and waste it not extravagantly or hastily, because they grow up. Let him who is rich abstain entirely from the orphans' estates; and let him who is poor take thereof according to what shall be reasonable. And when ye deliver their substance unto them, call witnesses thereof in their presence: GOD taketh sufficient account of your actions. (6) Men ought to have a part of what their parents and kindred leave behind them when they die: and women also ought 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. (7) 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

reckoned to be fifteen; a decision supported by a tradition of their prophet; though Abu Hanifah thinks eighteen the proper age.”— Sale, Baidhawi.

Waste it not... hastily, i.e., when ye see them growing up rapidly to years of discretion, do not hasten to expend the orphan's inheritance, seeing it is soon to pass from your hands.”—Tafsir-iRaufi.

What shall be reasonable. "That is, no more than what shall make sufficient recompense for the trouble of their education."—Sale, Baidhawi.

Call witnesses, to prevent future dispute and trouble.

(6) Women also ought to have a part, &c. "This law was given to abolish a custom of the pagan Arabs, who suffered not women or children to have any part of their husband's or father's inheritance, on pretence that they only should inherit who were able to go to war."-Sale, Baidhawi.

Complaints were first made against this old Arab custom by Omm Kuha, in consequence of which this passage was revealed.— Tafsir-iRaufi.

The importance of this reform cannot be overrated. Previous to this, women and helpless children might be disinherited by the adult male heirs, and thus be reduced to absolute penury, for no fault but that of being widows and orphans.

(7) And speak comfortably. The supposed ellipsis, filled in here by Sale, has not any real existence. See the same expression in ver. 4. The idea is that, in any case, some portion of the estate should be cheerfully given to the poor-they were to be treated kindly, notwithstanding that their presence would necessitate the

speak comfortably unto them. (8) And let those fear to abuse orphans, who if they leave behind them a weak offspring, are solicitous for them; let them therefore fear GOD, and speak that which is convenient. (9) Surely they who devour the possessions of orphans unjustly shall swallow down nothing but fire into their bellies, and shall broil in raging flames.

(10) GOD hath thus commanded you concerning your R 13

children. A male shall have as much as the share of two females; but if they be females only, and above two in

parting with some portion of the property about to be divided. This verse is abrogated by ver. 11 of this chapter. See Preface, R. Urdu Qurán, Lodiana edition, p. xx.

(8) Let those fear. There is in this verse a threat of retributive justice against those who would deal unjustly with the helpless orphan. Their own children might be dealt with in a similar

manner.

No doubt Muhammad had learned the substance of this revelation by his own experience as an orphan. Certainly the anxiety he exhibited to alleviate the sad condition of such is most praiseworthy. His terrible curses against the oppressors of such (see next verse) evince the earnestness of his purpose to reform this abuse.

(10) A male . . . two females. "This is the general rule to be followed in the distribution of the estate of the deceased, as may be observed in the following cases."-Sale.

See also Prelim. Disc., p. 212.

Above two, or only two (Tafsir-i-Raufi). The two-third share of the property must be shared equally by the daughters being the sole heirs.

One, she shall have the half. "And the remaining third part, or the remaining moiety of the estate, which is not here expressly disposed of, if the deceased leaves behind him no son, nor a father, goes to the public treasury. It must be observed that Mr. Selden is certainly mistaken when, in explaining this passage of the Qurán, he says, that where there is a son and an only daughter, each of them will have a moiety: for the daughter can have a moiety but in one case only, that is, where there is no son; for if there be a son, she can have but a third, according to the above-mentioned rule."-Sale.

If he have a child = a son. It is implied that the parents would receive the same were the child a daughter. But of the remaining two-thirds, while the son would get the whole, a daughter would only get three-sixths or one-half of the whole estate. See note

above.

His mother... the third, i.e., half as much as her husband (the father), a man being entitled to the share of two women.

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. (11) 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

In the case where there are brethren, the mother receives a sixth only. The remainder to be divided between his brethren and his father, if living. The father would receive a sixth of the whole, the remaining two-thirds of the estate being divided equally between the brothers. If he have sisters as well as brothers, we would infer from the following verse that they would share equally with the brothers.

The legacies. Those given for charitable purposes. According to Muhammadan law in India, a man cannot, by a will, devote more than one-third of his property in charity.

Your parents or your children. The meaning seems to be that parents and children are equally near related to the deceased. From this the inference is drawn that the brothers of the deceased can only be regarded as lawful heirs in case the father be deceased also. When living, the parents are the sole heirs, except where there be children. See Tafsir-i-Raufi in loco.

(11) Fourth part . . . eighth part. The principle that one man is equal to two women is preserved here. There being issue to deceased wives, they inherit the remainder of the property according to the law of ver. 10. So, too, in regard to what remains after a wife's eighth has been paid her.

Where there is no issue, the part remaining after the husband's or wife's share has been paid goes to more distant relatives or to the public treasury.

A distant relation. "For this may happen by contract, or on some other special occasion."-Sale.

The words in Arabic indicate a man who has neither parents nor