The Speeches & Table-Talk of the Prophet Mohammad, Muhammad ibn 'Abd Allah [speed reading book TXT] 📗
- Author: Muhammad ibn 'Abd Allah
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When the call to prayer soundeth on the Day of Congregation (Friday), then hasten to remember God, and abandon business; that is better for you if ye only knew: and when prayer is done, disperse in the land and seek of the bounty of God.—lxii. 9, 10.
Turn thy face towards the Sacred Mosque; wherever ye be, turn your faces thitherwards.—ii. 139.
Give alms on the path of God, and let not your hands cast you into destruction; but do good, for God loveth those who do good; and accomplish the pilgrimage and the visit to God: but if ye be besieged, then [send] what is easiest as an offering.—ii. 191.
They will ask thee what it is they must give in alms. Say: Let what good ye give be for parents, and kinsfolk, and the orphan, and the needy, and the son of the road; and what good ye do, verily God knoweth it.—ii. 211.
They will ask thee what they shall expend in alms; say, The surplus.—ii. 216.
If ye give alms openly, it is well; but if ye conceal it, and give it to the poor, it is better for you, and will take away from you some of your sins: and God knoweth what ye do.—ii. 273.
O ye who believe, make not your alms of no effect by taunts and vexation, like him who spendeth what he hath to be seen of men, and believeth not in God and the Last Day: for his likeness is as the likeness of a stone with earth upon it, and a heavy rain falleth upon it and leaveth it bare; they accomplish nothing with what they earn, for God guideth not the people that disbelieve. And the likeness of those who expend their wealth for the sake of pleasing God and for the certainty of their souls is as the likeness of a garden on a hill: a heavy rain falleth on it and it bringeth forth its fruit twofold; and if no heavy rain falleth on it, then the dew falleth; and God seeth what ye do.—ii. 266, 267.
Kind speech and forgiveness is better than alms which vexation followeth; and God is rich and ruthful.—ii. 265.
O ye who believe, there is prescribed for you the fast as it was prescribed for those before you; maybe ye will fear God for a certain number of days, but he amongst you who is sick or on a journey may fast a [like] number of other days. And for those who are able to fast [and do not], the expiation is feeding a poor man; but he who voluntarily doeth a good act, it is better for him; and to fast is better for you, if ye only knew. The month of Ramadān, wherein the Korān was sent down for guidance to men, and for proofs of the guidance, and the distinguishing [of good and evil]; whoso amongst you seeth this month, let him fast it; but he who is sick or on a journey, a [like] number of other days:—God wisheth for you what is easy, and wisheth not for you what is difficult—that ye may fulfil the number, and magnify God, in that He hath guided you;—and maybe ye will be thankful.—ii. 179-181.
Proclaim among the people a Pilgrimage: let them come to thee on foot and on every fleet camel, coming by every deep pass, to be present at its benefits to them, and to make mention of God’s name at the appointed days over the beasts with which He hath provided them: then eat thereof, and feed the poor and needy; then let them end the neglect of their persons, and pay their vows, and make the circuit of the ancient House.—xxii. 28-30.
He only shall visit the Mosques of God who believeth in God and the Last Day, and is instant in prayer, and payeth the alms, and feareth God only.—ix. 18.
Do ye place the giving drink to the pilgrims, and the visiting of the Sacred Mosque, on the same level with him who believeth in God and the Last Day, and fighteth on the path of God? They are not equal in the sight of God.—ix. 19.
Fight in the path of God with those who fight with you;—but exceed not; verily God loveth not those who exceed.—And kill them wheresoever ye find them, and thrust them out from whence they thrust you out; for dissent is worse than slaughter; but fight them not at the Sacred Mosque, unless they fight you there: but if they fight you, then kill them: such is the reward of the infidels! But if they desist, then verily God is forgiving and merciful.—But fight them till there be no dissent, and the worship be only to God;—but, if they desist, then let there be no hostility save against the transgressors.—ii. 186-189.
They will ask thee of the sacred month, and fighting therein; say, Fighting therein is a great sin; but turning people away from God’s path, and disbelief in Him and in the Sacred Mosque, and turning His people out therefrom, is a greater in God’s sight, and dissent is a greater sin than slaughter.—ii. 214.
Forbidden to you is that which dieth of itself, and blood, and the flesh of swine, and that which is dedicated to other than God, and what is strangled, and what is killed by a blow, or by falling, and what is gored, and what wild beasts have preyed on—except what ye kill in time—and what is sacrificed to idols; and to divide by [the divination of] arrows, that is transgression in you.—v. 4.
Make not God the butt of your oaths, that ye will be pious and fear God, and make peace among men, for God heareth and knoweth.—ii. 224.
O ye who believe, verily wine and gambling and statues and divining arrows are only an abomination of the devil’s making: avoid them then; haply ye may prosper.—v. 92.
It is not for a believer to kill a believer, but by mistake; and whoso killeth a believer by mistake must free a believing slave; and the blood-wit must be paid to his family, unless they remit it in alms; but if he be of a people hostile to you, and yet a believer, then let him only free a believing slave, and if it be a tribe between whom and you there is an alliance, then let the blood-wit be paid to his family, and let him free a believing slave; but if he cannot find the means, then let him fast for two consecutive months—a penance from God: for God is all-knowing and wise. And whoso killeth a believer on purpose, his reward is Hell, to abide therein for ever, and God will be wroth with him, and curse him, and prepare for him a mighty torment.—iv. 94, 95.
O ye who believe! Retaliation is prescribed for you for the slain: the free for the free, the slave for the slave, the woman for the woman, yet for him who is remitted aught by his brother, shall be prosecution in reason, and payment in generosity.—ii. 173.
He who slayeth a soul, unless it be for another soul, or for wickedness in the land, is as though he had slain all mankind; and he who saveth a soul alive is as though he had saved the lives of all mankind.—v. 35.
The reward of those who war against God and His apostle, and work evil in the earth, is but that they shall be killed or crucified, or that their hands and feet shall be cut off alternately, or that they shall be banished from the land—that is their disgrace in this world, and in the next they shall have a mighty torment.—v. 37.
The man thief and the woman thief, cut off the hands of both in requital for what they have done; an example from God, for God is mighty and wise.—v. 42.
They who devour usury shall not rise again, save as he riseth whom the Devil hath smitten with his touch; that is because they say, “Selling is only like usury:” but God hath allowed selling, and forbidden usury.—ii. 276.
If ye fear that ye cannot do justice between orphans, then marry such women as are lawful to you, by twos or threes or fours; and if ye fear ye cannot be equitable, then only one, or what [slaves] your right hands possess: that is the chief thing—that ye be not unfair.—iv. 3.
Marry those of you who are single, and the good among your servants, and your handmaidens. If they be poor, God of his bounty will enrich them, and God is liberal, wise. And let those who cannot find a match, live in chastity, till God of His bounty shall enrich them.—xxiv. 32.
Wed not idolatrous women until they believe, for surely a believing handmaiden is better than an idolatress, although she captivate you. And wed not idolaters until they believe, for a believing slave is better than an idolater, although he charm you.—ii. 220.
Divorce may be twice: then take them in reason or let them go with kindness. It is not lawful for you to take from them aught of what ye have given them, unless both fear that they cannot keep God’s bounds. But if he divorce her [a third time], she is not lawful to him afterwards, until she marry another husband; but if he also divorce her, it is no crime in them both to come together again.—ii. 229, 230.
And for the divorced there should be a maintenance in reason, a duty this on those who fear God.—ii. 242.
Against those of your women who commit adultery, summon witnesses four in number from among you; and if these bear witness [to the crime], then keep the women in houses till death release them, or God make a way for them.—iv. 19.
They who slander chaste women, and bring not four witnesses, scourge them with fourscore stripes, and receive not their testimony for ever, for these are the transgressors:—save those who afterwards repent and do what is right—for God is forgiving, merciful.—xxiv. 4.
It is prescribed for you that, when one of you is at the point of death, if he leave property, the legacy is to his parents and to his kindred in reason—a duty upon those that fear God.—ii. 176.
God ordereth you concerning your children: for a male, the equal of the portion of two females, and if there be more than two women, let them have two-thirds of what [the deceased] hath left; and if there be only one, then let her have the half; and for the parents, for each of them a sixth of what he hath left, if he hath issue; but if he hath no issue, and his parents inherit, then let his mother have a third; and if he hath brethren, let his mother have a sixth, after payment of any bequest he may have bequeathed, or debts. Your parents and your children, ye know not which is the more helpful to you. An ordinance from God: verily God is all-knowing and wise! And yours is half of what your wives leave, if they have no issue; but if they have issue, then ye shall have a fourth of what they leave, after payment of any bequests they may bequeath, or their debts; and they shall have a fourth of what ye leave, if ye have no issue; but if ye have issue, then let them have an eighth of what ye leave, after paying of any bequest ye may bequeath, or debts. And if the man’s or the woman’s heir be a collateral kinsman, and he (or she) have a
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