muf^noFfight A WIFE mu^ not engage in fight but with the confent of her
withoutleave. huftand, nor a Have, but with the confent of his owner, (according
to what was already ftated, that “ the right of the hufband and the
mailer has precedence,” ) unlefs from neceffity, where an attack is
made by the enemy.
not be bro- I t does not become Mujfiulmans to break treaties,- or to aft u n -
ken, &C, fairly with- refpeft to plunder, or to disfigure people (by cutting off
their ears and nofes, and fo forth.;) for as to what is -related of the
prophet, that he disfigured the Qorneans, it is abrogated by fuble-
fluent prohibitions.— (Th e hiflory of the Oorneans is this., A party
of the inhabitants of Oorrta came to. Medina, and there took oaths
[of fidelity] to the prophet, and afterwards fell fiqk, upon which the
prophet fent them to his camel Itables, directing them to live upon
camel’s milk; but when they recovered they flew-the.camel-keepers,
and carried off the camels; and the prophet dilpatched people after
them by night, who overtook them, and cut off their ears and nofes
Women, chil- by the prophet’s order;];— In the fame manner, it does not become
abiedperfonsj MuI ulmans to flay women or children,, or men aged, bed-ridden, or
muft not be blind, becaufe oppojition and fighting are the only occafions which
make flaughter allowable, (according to our dodtors,) and fuch perfons
are incapable of thefe. For the fame reafon alfo, tho. paralytic are not,
to be flain, nor thofe who are difmembered of the right hand, or of
the right hand and left foot. Shafei maintains that agetT men, or
perfons bed-ridden or blind may be flain; becaufe (according to Him)
infidelity is an occafion of flaughter being allowable; and this appears
in thefe perfons’. What was before obferved, however, that “ the
' “ paralytic or difmembered'-are not to be flain,” is in proof againft
him, as infidelity appears in thefe alfo, yet ftill they are not flain,
whence it is evident that mere infidelity is not a juftifiable- occafion of
flaughter. The prophet, moreover, forbad the flaying, of infants or
Jingle perfons* and. once, when the prophet faw a woman who was
* d ra b .' Z ir r d t; meaning p a ttered about at random.
flain,
flain,. he faid, “ Alas', this woman did notfight: why, therefore, was
“ Jhefiain?"_But yet, if any of thefe perfons be killed in war, or
if a woman be a queen or chief, in this cafe it is allowable to flay
them, they being qualified to moleft the fervants of G o d .— So alfo,
if fuch perfons as the above fhould attempt to fight, they may be
flain, for the purpofe of removihg evil, and becaufe fighting renders
flaying allowable-
A lunatic muff not be flain unlefs he fight, as fuch a perfon is
not refponfible for his faith: but yet where he is found fighting it
is-neceffary to flay him, for the. removal- of evil. It is alfo to be
obferved that infants or lunatics may be flain fo long as they are
actually engaged in fight, but.it is not'allowed to kilhthem after they
are-taken prisoners : contrary to the cafe of others, who may be flain
even after they'are taken, as they are liable to punifhment,, becaufe
they are refponfible for their faith-
A person who is infane occafionally, Hands,, during his lucid intervals,
in. the fame .predicament a's a./i»;£ perfonfer
is- abominable'in- a. Mujfulman tbs-begin fightings with his father
who happens to be among the infidels; nor muft he-- flay h im; becaufe
.Go d has faid, in the Koran, “ h o n o u r t h y f a t h e r a n d t h y
“ m o t h e r ;” and alfo, becaufe the prefervation of the father’ s life is
incumbent upon the foil, according to all- the deftors; and the per-
miflkin to fig h t with, him would to repugnant to that fentiment.
If, alfo,-the fon fhould find the father, he.muft not“flay \ivca. himjelf,
.but muft hold him in view until-fome.other come'and. flay«him,
for thus the end is anfwered without the fon flaying his father,
which is an-offence- If, however, the father attempt-to flay the
fon, infomuch that the fon is unable to repel him but by killing him,
in this cafe the foil need not'hefitate to flay himp becaufe the defign
of the fon is merely to repel him, which is lawful;, for if a Muffulunlefs
they be
in a fltuation
to annoy the
MuJJulmans•
Lunatics muft
not be flain* •
unlefs they,
fight.-
A M u f uiman
muft not fight
with his father,
nor flay him,
but in felf-
defence,
man.