The law is evil ^[1] ,
Chapter 12

Twelfthly, it must be considered that this law is not from God because it is evil .

(5) For God is supremely good. “But it is the best to bring about the best,” according to Dionysius ^[2] . But that the law of the alchoran is evil is evident from the alchoran itself. It is said in the chapter Elhhkaf , and also in the chapter Elgen , which is interpreted “demons,” that the alchoran itself pleases the demons and they delight in it ^[3] . But the demons are evil and depraved in will, who please only what is evil. Therefore the alchoran is evil.

(12) Furthermore, the Quran is the cause of all evils, such as murder, robbery, perjury, and the like. These evils the Quran not only permits but also commands, as was clear above , and especially killing. Nor is there any excuse for ordering that unbelievers and non-believers be killed. For it says without a doubt that a believer should not kill a believer; but the unbelievers themselves are to be killed unless they pay the tax. Therefore paying the tax is the sole cause of whether they are killed or not. [ ^4]

(19) Furthermore, as it is said in many places in the Quran, "There is no greater evil than to tell a lie to God." ^[5] Now the Quran tells God many lies. And besides those things which were said above in the ninth chapter, concerning the falsehoods which it contains, all of which are a reflection on God, if the Quran is the word of God - as they say - we can show many other things.

(24) For in the chapter Elemfaal , which is interpreted "profits", he says that "the profits are God's and the messenger's, and that they give God a fifth part of what they gain". But is God so evil that he permits robbery to obtain his share from it, namely a fifth part? Or is God so poor that he has no means to support his poor, namely widows and orphans and strangers, of whom he speaks there, unless he permits robbery to obtain profit from it ^[6] ? Certainly Mohammed now makes God his partner in evil, who cannot have a partner in good.

(32) Furthermore, although the Quran sometimes forbids robbery or perjury or some other evils, yet the prohibition itself is a kind of permission. For it says: Do not do such and such evils because they do not please God; but if you do, He is merciful and compassionate, and He will easily forgive you ^[7] .

(36) But concerning robbery, nothing ever commands that it be restored, nor do they have such a custom, but it is enough for a Muslim to say at the end: " There is no God but God and Muhammad is the messenger of God," as was made clear above in the fifth chapter ^[8] .

(40) But concerning perjury he expressly says in the chapter Elmeyde , which is interpreted "table", "God will not impute to you the fraud of an oath, but the breaking of it" ^[9] ; as if to say: Perjury does not oblige to guilt but to punishment ^[10] . And afterwards he adds: "For the transgression of it, the food of ten poor men, or the clothing of the same, or the ransom of one captive. But he who is not able to do this, shall fast three times".

(45) From these all evils follow. For they do not fear to rob or defraud or perjure; nor do they keep the faith, although Christians hold that faith must be kept to the enemy and even to the infidel ^[11] . However, the Saracens undoubtedly have a certain kind of oath which they do not easily break, of which we shall see later ^[12] . But Mohammed expressly says in the chapter Elmetaharrem , which is interpreted "prohibition", that "God had dispensed with him who did not keep what he had lawfully sworn", namely that he should not approach any more a certain Jacobite woman called Mary; and so he perjured himself. Of which dispensation, as he says, Michael and Gabriel are witnesses ^[13] . Therefore this is an evil law from which all evils follow. It is also evil because it imposes so many and so great evils and lies on God.

(56) And besides what has been said, he imposes many other false and foolish things on him. For he says that God excuses himself for sending the messenger Muhammad the man and not angels; and he says that God said that he had sent angels but they could not go safely through the world. But did Muhammad go more safely through the world than angels? But if by angels he understands good and peaceful men, there is still no doubt that good and peaceful men go more safely through the world than evil men.

(64) He also cites God as frequently speaking and saying that “he did not create the world for play.” But what fool would impose on God that he himself had created the world in a profligate manner?

(67) Also, because Muhammad was a very carnal man and very often intended to indulge in lustful acts, in the chapter of Elnur ^[14] , Elhazeb , cites God as saying that they should not enter a house unless they are invited and called, and unless they make a noise outside ^[15] . And it follows as if from the mouth of God: «And when you have entered and eaten, go out and do not | 207v | stand to tell tales, because it is troublesome for a prophet and he is ashamed to speak, but God is not ashamed to speak the truth».

(74) In short, whatever he wanted to do or what was done to him, he imposed on God all that he commanded to be done; and from this all evils followed as if by the authority of the law, namely, that he killed, that he kidnapped, that he committed adultery with Zeid's wife, that he committed incest with Mary the Jacobite, that he perjured himself and did not keep his promises.

(79) Therefore this is an evil law, which pleases the devil who is evil, and which leads to evil. Therefore it is not from God, who is supremely good and from whom nothing but good comes.