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Know that to do justice is to give to everyone according to his deserts. For example, when a workman labors from morning until evening, justice requires that he shall be paid his wages; but when he has done no work and taken no trouble, he is given a gift: this is bounty. If you give alms and gifts to a poor man although he has taken no trouble for you, nor done anything to deserve it, this is bounty. So Christ besought forgiveness for his murderers: this is called bounty (266:1) Now the question of the good and evil of things is determined by reason or by law. Some believe that it is determined by law; such are the Jews, who, believing all the commandments of the Pentateuch to be absolutely obligatory, regard them as matters of law, not of reason. Thus they say that one of the commandments of the Pentateuch is that it is unlawful to partake of meat and butter together because it is taref, and taref in Hebrew means unclean, as kosher means clean. This, they say, is a question of law and not of reason (266:2) But the theologians think that the good and evil of things depend upon both reason and law. The chief foundation of the prohibition of murder, theft, treachery, falsehood, hypocrisy and cruelty, is reason. Every intelligent man comprehends that murder, theft, treachery, falsehood, hypocrisy and cruelty are evil and reprehensible; for if you prick a man with a thorn, he will cry out, complain and groan; so it is evident that he will understand that murder according to reason is evil and reprehensible. If he commits a murder, he will be responsible, whether the renown of the Prophet has reached him or not; for it is reason that formulates the reprehensible character of the action. When a man commits this bad action, he will surely be responsible
(266:3)
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