III. Ethics. — The moral law of the Koran may be con- sidered as the most perfect part of this remarkable book. The ethics of the Koran, an element of Islam which (because not to be circumscribed and defined by doctors) has undergone the least change in the course of time, most distinctly reveals the mind of its author. It is, to be sure, as disconnected and unsystematically arranged as other matters, but the most beautiful moral princi- ples and precepts permeate like a thread of gold this whole texture of religion, enthusiasm, superstition, and delusion. Injustice, falsehood, pride, revenge, calum- ny, mockery, avarice, prodigality, debauchery, mistrust, and suspicion are inveighed against as ungodly and wicked; while benevolence, liberality, modesty, for- bearance, patience and endurance, frugality, sincerity, straightforwardness, decency, love of peace and truth, and, above all, trusting in God, and submitting to his wiU, are considered as the pillars of true piety, and the principal signs of a true believer. Thus, c. g. the Ko- ran contains passages like the following, which is in a sort of dialogue form : " Speak (thus God addressed Mo- hammed) : Approach ! I will read to thee what God has forbidden thee. Thou shalt not associate witli him any other being; thou shalt honor father and mother ; thou shalt not kill thy children for fear of poverty, for we feed thee and them ; thou shalt not live unchaste, nei- ther ])rivately nor publicly; thou shalt not kill any be- ing which Allah has commanded to hold sacred, unless thou art (legally) empowered to do so ; further, thou shalt not stretch out thy hand after the property of or- phans, unless it be for their benefit, till they are of age ; thou shalt give good measure and weight ; thou shalt not lay on anybody a burden heavier than he can per- form. If thou give judgment, be just even if the person concerned be a relation, and hold fast to the covenant of God." By the prohibition of gambling and drinking wine and other intoxicathig beverages, many an excess and vice is of course prevented, and quarrel and enmity avoided. Particularly mockery, haughtiness, and slan- derous talk are warned against : " O ye faithful (says the Koran), deride not one another ; for it might happen that those on wliora ye look contemptuously are better than yourself. Do not insult each other, and do not give each other ignominious bynames ! Such words are abominable in the mouth of the faithfid. He who does not correct this habit is counted with malefactors. O ye faithfid ! beware of too great suspiciousness, for many a suspicion is sinful. Be not eavesdroppers, and do not speak ill of each other. Would ye fain eat the fiesh of your brother, if he be dead? As ye abhor this, do not soil his honor to his back ! O ye people, we have created you of one wife and one man, and divided you in different nations and tribes (think of that !), that you may know that only the most pious is the most notable before God." In another passage it is said : " Do not strut this earth in self-conceit ! Thou canst not perforate the earth, nor attain the height of the mountains (i. e. the lifeless earth extends farther in depth and in height than thou)." In conclusion we read : " Piety does not consist in turning your face to- wards the east or west ; but he is pious who believes in the Deity, in the day of judgment, in the angels, in the scripture and the prophets ; who, though fond of prop- erty, disposes of the same to relatives, the poor, orphans, travellers, and other indigent persons, or uses it fcjr the deUvery of slaves and prisoners ; who prays to God and pays his poor- tax (alms); who complies with everj' bargain entered into, and bears patientlj' distress, op- pression, and all kinds of war-calamities : these are the really pious, these are the God-fearing."
Mohammed was, to a certain extent, obliged to pro- claim equality and fraternity of all believers as a relig-
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