A trustee may also keep the deposit himself or he may entrust it to another, provided the person is a member of his own family, but if he gives it to a stranger he renders himself responsible.
If the deposit is demanded by the depositor, and the trustee neglects to give it up, it is a transgression, and the trustee becomes responsible.
If the trustee mix the deposit (as of grain, oil, &c.) with his own property, in such a manner that the property cannot be separated, the depositor can claim to share equally in the whole property. But if the mixture be the result of accident, the proprietor becomes a proportionate sharer in the whole.
If the trustee deny the deposit upon demand, he is responsible in case of the loss of it. But not if the denial be made to a stranger, because (says Abū Yūsuf) the denial may be made for the sake of preserving it.
In the case of a deposit by two persons, the trustee cannot deliver to either his share, except it be in the presence of the other. And when two persons receive a divisible article in trust, each must keep one half, although these restrictions are not regarded when they are held to be inconvenient, or contrary to custom.
DEVIL, The. The devil is believed to be descended from Jānn, the progenitor of the evil genii. He is said to have been named ʿAzazīl, and to have possessed authority over the animal and spirit kingdom. But when God created Adam, the devil refused to prostrate before him, and he was therefore expelled from Eden. The sentence of death was then pronounced upon Satan; but upon seeking a respite, he obtained it until the Day of Judgment, when he will be destroyed. (Vide Qurʾān, [Sūrah vii. 13].) According to the Qurʾān, the devil was created of fire, whilst Adam was created of clay. There are two words used in the Qurʾān to denote this great spirit of evil: (1) Shait̤ān (شيطان, שָׂטָן), an Arabic word derived from shat̤n, “opposition,” i.e. “one who opposes;” (2) Iblīs (ابليس, διάβολος), “devil,” from balas, “a wicked or profligate person,” i.e. “the wicked one.” The former expression occurs in the Qurʾān fifty-two times, and the latter only nine, whilst in some verses (e.g. [Sūrah ii. 32–34]) the two words Shait̤ān and Iblīs occur for the same personality. According to the Majmaʿu ʾl-Biḥār, shait̤ān denotes one who is far from the truth, and iblīs one who is without hope.
The following is the teaching of Muḥammad in the Traditions concerning the machinations of the devil (Mishkāt, book i. c. iii.):—
“ ‘Verily, the devil enters into man as the blood into his body.
“ ‘There is not one amongst you but has an angel and a devil appointed over him.’ The Companions said, ‘Do you include yourself in this?’ He said, ‘Yes, for me also; but God has given me victory over the devil, and he does not direct me except in what is good.’
“There is not one of the children of Adam, except Mary and her son (Jesus), but is touched by the devil at the time of its birth, hence the child makes a loud noise from the touch.