Charity: The Importance of Charity in Ramadhan (Ta'lim | Quba | 8/21/11)

Live broadcasting by Ustream
*************
If the above video is problematic, the audio link to "Charity in Ramadhan" is available.

What is charity?

• How does Allah describe it in the Qur’an
• Infaq fi Sabil Allah - (spending in the path of Allah). Infaq Meaning spending benevolently
• Those who spend their wealth in the cause of Allah (2:262)
• الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللّهِ
• Ihsan - Meaning the doing of good or (kindness and consideration)
• 2:83 And remember We took a covenant from the Children of Israel (to this effect): Worship none but Allah. treat with kindness your parents and kindred, and orphans and those in need; speak fair to the people; be steadfast in prayer; and practise regular charity. Then did ye turn back, except a few among you, and ye backslide (even now).
• Zakah Meaning growth or purification
• وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ وَارْكَعُواْ مَعَ الرَّاكِعِينَ)
• (2:43) and be constant in prayer, and spend in charity, and bow down in prayer with all who thus bow down.
• Sadaqah Derived from the root sidq and meaning truth, and comes to signify charitable deed
• قَوْلٌ مَّعْرُوفٌ وَمَغْفِرَةٌ خَيْرٌ مِّن صَدَقَةٍ يَتْبَعُهَآ أَذًى وَاللّهُ غَنِيٌّ حَلِيمٌ
• 2:263 A kind word and the veiling of another's want is better than a charitable deed followed by hurt; and God is self-sufficient, forbearing.
• Razaknahum yunfiqun (spend out of provision of sustenance) (2:3) (mima razaknahum yunfiqun)

• Difference between Zakah and Sadaqah
• Zakah means to purify or to clean
• This specifically refers to one of the two types of Zakah (Zakatul-Maal or Zakatul-Fitr). I will get into them a bit more later.
• This is why paying of either zakah is mean to clean or purify your wealth
• Sadaqah
• Comes from the Sadq or Sidq... A number of different meanings and other words are derived from it.
• Friend/Trustworthy/Upright (Abu-Bakr As-sadiq)
• To treat as a friend/To maintain one’s relationship/to donate/ Give alms
• Truthfulness, candor
• Generally means charitable deeds or good deeds

Status of Giving in Islam

• Established in the major traditions before our time
• (2:83) AND LO! We accepted this solemn pledge from [you,] ' the children of Israel: "You shall worship none but God; and you shall do good unto your parents and kinsfolk, and the orphans, and the poor; and you shall speak unto all people in a kindly way; and you shall be constant in prayer; and you shall spend in Charity.
• وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ”And yet, save for a few of you, you turned away: for you are obstinate folk!
• Allah’s sunnah does not change
• Linked to Taqwa and Iman
• Baqarah - 2:1-4
• ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ ()
• THIS DIVINE WRIT - let there be no doubt about it is [meant to be] a guidance for all the God-conscious. [2]
• الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ
• Who believe in [the existence of] that which is beyond the reach of human perception, [3] and are constant in prayer, and spend on others out of what We provide for them as sustenance; [4]
• والَّذِينَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَبِالآخِرَةِ هُمْ يُوقِنُونَ
• And who believe in that which has been bestowed from on high upon thee, [O Prophet,] as well as in that which was bestowed before thy time: [5] for it is they who in their innermost are certain of the life to come!

• Tafsir Al-Jalalayn
• who believe in, that is, who accept the truth of, the Unseen, what is hidden from them of the Resurrection, Paradise and the Fire; and maintain the prayer, that is to say, who perform it giving it its proper due; and of what We have provided them, that is, of what we have bestowed upon them, expend, in obedience to God;
• Tafsir Ibn Kathir:
• `Ali bin Abi Talhah reported that Ibn `Abbas said, (wa min razakna...) (And spend out of what We have provided for them) means, "The Zakah due on their wealth.'' As-Suddi said that Abu Malik and Abu Salih narrated from Ibn `Abbas, as well as Murrah from Ibn Mas`ud and other Companions of the Messenger of Allah , that, (And spend out of what We have provided for them) means, "A man's spending on his family. This was before the obligation of Zakah was revealed.'' Juwaybir narrated from Ad-Dahhak, "General spending (in charity) was a means of drawing nearer to Allah, according to one's discretion and capability. Until the obligation of charity was revealed in the seven Ayat of Surat Bara'ah (chapter 9), were revealed. These abrogated the previous case.''
• In many instances, Allah mentioned prayer and spending wealth together. Prayer is a right of Allah as well as a form of worshipping Him. It includes singling Him out for one's devotion, praising Him, glorifying Him, supplicating to Him, invoking Him, and it displays one's dependence upon Him. Spending is form of kindness towards creatures by giving them what will benefit them, and those people most deserving of this charity are the relatives, the wife, the servants and then the rest of the people. So all types of required charity and required spending are included in Allah's saying, (And spend out of what we have provided for them).
• The four Ayat mentioned in this statement are general and include every believer, whether an Arab, non-Arab, or a person of a previous Scripture, whether they are Jinns or humans. All of these attributes complement each other and require the existence of the other attributes. For instance, it is not possible that one believes in the Unseen, performs the prayer and gives Zakah without believing in what the Messenger of Allah and the previous Messengers were sent with. The same with certainty in the Hereafter, this is not correct without that, for Allah has commanded the believers
• Commentary:
• Rizq - Anything: Muhammad Assad in his commentary notes that rizq can be anything that is of benefit to mankind. It can be physical things, that includes food, property and offspring. Or, it can be abstract, like knowledge. He notes that the spending on others here is mentioned in the same statement as other know key aspects of faith, because it is in the selfless acts that taqwa becomes manifest.
• Yunfiqun - This is from the verb anfaqah which literally means, “he spent”. Muhammad Assad notes that it is always used in the Qur’an to denote spending FREELY on or as a gift to others, irrespective of the reason for spending.
• Understanding Taqwa: The root meaning of Taqwa is to avoid what one dislikes. It was reported that `Umar bin Al-Khattab asked Ubayy bin Ka`b about Taqwa. Ubayy said, "Have you ever walked on a path that has thorns on it'' `Umar said, "Yes.'' Ubayy said, "What did you do then'' He said, "I rolled up my sleeves and struggled.'' Ubayy said, "That is Taqwa.''
• Ibn Abi Hatim reported that Talq bin Habib said, "Taqwa is to work in Allah's obedience, on a light from Allah, hoping in Allah's mercy, and to avoid Allah's disobedience, on a light from Allah, fearing Allah's punishment.''
• Avoid miserliness
• Avoid avarice

• Understanding Iman (sincerity in conviction/security)
• A firm belief without doubt
• The word iman is derived from the root word amn which means security. This does not give the idea of probability, it gives the idea of certainty. For example, when we say a brother is on lock-down, we are CERTAIN we not going to see him walking the streets tomorrow. Certainty. Dr. Faruqi says, “Iman is something that happens to man, when the truth, the factuality of an object strikes him in the face and convinces him beyond a doubt of its truth. Al- Ghazali describes iman as not going against, denying, contradicting the evidence of reason, but confirming it...
• Our beloved brother, Imam Suhaib Webb discusses that translating iman as belief is problematic because it can cause us to miss the key aspects of what Allah is trying to move us toward. He uses a famous hadith of Imam Malik to discuss the concept of iman. It is narrated in Bukhari and Muslim that the Prophet (saws) said, “None of you truly believes until he loves for his brother what he loves for himself.” Iman here, in this sahih hadith implies that it must be manifested through action. Belief, in our colloquial and contemporary sense, does not always give off that impression that action is a quintessential part of us having iman.
• The often quoted hadith of “Tie your camel” is not and indication that Allah will not protect the camel. That was not the meaning or implication there. There is no suggestion that Allah will not protect us or that if he left the camel untied, it would go astray. This is not the implication. The message of that hadith is a call to action. Man’s faith in Allah is not a passive thing; it is an active thing. He is not telling him to have little faith or to check his faith in Allah; he is telling him to do HIS part and then leave the rest to Allah.

• Sayings of the Prophet
• Narrated 'Abdullah bin Mas'ud: The Prophet said, "Do not wish to be like anyone except in two cases. (The first is) A person, whom Allah has given wealth and he spends it righteously; (the second is) the one whom Allah has given wisdom (the Holy Qur'an) and he acts according to it and teaches it to others." (Fateh-al-Bari page 177 Vol. 1 - Volume 1, Book 3, Number 73: )
• Abu Hurayrah (RA) reported Allah's Messenger (peace be upon him) as saying that Allah, the Most Blessed and High, said: O son of Adam, I will spend on you. The right hand of Allah is full and overflowing and nothing would diminish it, by overspending day and night. (Sahih Muslim; Kitab al-Zakat; p. 477)
• 7 people will have shade on the Day when there is no shade:
• A just ruler
• A young person raised to worship Allah
• A person whose heart is attached to the house of Allah
• Two people who love each other for the pleasure of Allah
• A person who refuses to approach zina (go near to a person who is sexually inclined to them)
• A person who gives sadaqah to the point which the left hand does not know what the right hand is giving
• A person who cries in solitude while remembering Allah

• Link to Righteousness/Piety (Birr)
• لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ وَمَا تُنفِقُواْ مِن شَيْءٍ فَإِنَّ اللّهَ بِهِ عَلِيمٌ)
• 3:92 [But as for you, O believers,] never shall you attain to true piety unless you spend on others out of what you cherish yourselves; and whatever you spend - verily, God has full knowledge thereof.
• Birr: Reverant, dutiful, kind, devoted.. Chairtable, beneficient, do good.
• Think of when you wish someone a “hajj mabrur”. You are praying that their hajj is accepted (because of its devotion and completeness) by Allah.
• Tafsir Ibn Kathir: Imam Ahmad reported that Anas bin Malik said, "Abu Talhah had more property than any other among the Ansar in Al-Madinah, and the most beloved of his property to him was Bayruha's garden, which was in front of the (Messenger's) Masjid. Sometimes, Allah's Messenger used to go to the garden and drink its fresh water.'' Anas added, "When these verses were revealed, (By no means shall you attain Al-Birr unless You spend of that which you love,) Abu Talhah said, `O Allah's Messenger! Allah says, (By no means shall you attain Al-Birr, unless you spend of that which you love;) No doubt, Bayruha' garden is the most beloved of all my property to me. So I want to give it in charity in Allah's cause, and I expect its reward and compensation from Allah. O Allah's Messenger! Spend it where Allah makes you think is feasible. ' On that, Allah's Messenger said, (Well-done! It is profitable property, it is profitable property. I have heard what you have said, and I think it would be proper if you gave it to your kith and kin.)Abu Talhah said, `I will do so, O Allah's Messenger.' Then Abu Talhah distributed that garden among his relatives and cousins.'' This Hadith was recorded in the Two Sahihs.

• لَّيْسَ الْبِرَّ أَن تُوَلُّواْ وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَـكِنَّ الْبِرَّ مَنْ آمَنَ بِاللّهِ وَالْيَوْمِ الآخِرِ وَالْمَلآئِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَى حُبِّهِ ذَوِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّآئِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُواْ وَالصَّابِرِينَ فِي الْبَأْسَاء والضَّرَّاء وَحِينَ الْبَأْسِ أُولَـئِكَ الَّذِينَ صَدَقُوا وَأُولَـئِكَ هُمُ الْمُتَّقُونَ
• 2:177 True piety does not consist in turning your faces towards the east or the west - but truly pious is he who believes in God, and the Last Day; and the angels, and revelation, and the prophets; and spends his substance - however much he himself may cherish - it - upon his near of kin, and the orphans, and the needy, and the wayfarer, and the beggars, and for the freeing of human beings from bondage; and is constant in prayer, and renders the purifying dues; and [truly pious are] they who keep their promises whenever they promise, and are patient in misfortune and hardship and in time of peril: it is they that have proved themselves true, and it is they, they who are conscious of God.
• This verse places the “form” of our worship, subservient to or secondary to the arkanul iman - Articles of faith and other things that make up the essence of the religion. Now, this is not a simple matter. This is the Qibla that this verse is referring to.
• (Ibn Kathir)As for the explanation of this Ayah, Allah first commanded the believers to face Bayt Al-Maqdis, and then to face the Ka`bah during the prayer. This change was difficult for some of the People of the Book, and even for some Muslims. Then Allah sent revelation which clarified the wisdom behind this command, that is, obedience to Allah, adhering to His commands, facing wherever He commands facing, and implementing whatever He legislates, that is the objective. This is Birr, Taqwa and complete faith. Facing the east or the west does not necessitate righteousness or obedience, unless it is legislated by Allah.
• (...and gives his wealth, in spite of love for it,) refers to those who give money away while desiring it and loving it. It is recorded in the Sahihayn that Abu Hurayrah narrated that the Prophet said: Prophet (SAWS): (The best charity is when you give it away while still healthy and thrifty, hoping to get rich and fearing poverty.)
• Allah said:
• وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِيناً وَيَتِيماً وَأَسِيراً - إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لاَ نُرِيدُ مِنكُمْ جَزَآءً وَلاَ شُكُوراً
• (And they give food, inspite of their love for it, to the Miskin (the poor), the orphan, and the captive (saying): "We feed you seeking Allah's Face only. We wish for no reward, nor thanks from you.'') (76:8, 9)
• and:
• لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ
• (By no means shall you attain Birr unless you spend of that which you love.) (3:92)
• Allah's statement:
• وَيُؤْثِرُونَ عَلَى أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ
• (...and give them preference over themselves even though they were in need of that) (59:9) refers to a higher category and status, as the people mentioned here give away what they need, while those mentioned in the previous Ayat give away what they covet (but not necessarily need).
• Nearness to Allah
• The Prophet Muhammad (pbuh) declared:"A generous person is close to Allah, close to Paradise, close to people, and far from hell. However, a miserly person is far from Allah, far from Paradise, far from people, but close to Hell. Allah loves more an ignorant man who is generous than a worshipper who is miserly. Tirmidhi
• Among those who worship Allah

• أَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ وَارْكَعُواْ مَعَ الرَّاكِعِينَ
• (2:43) and be constant in prayer, and spend in Charity, [34] and bow down in prayer with all who thus bow down.

Will charity ever cause someone to go broke?

• "No wealth (of a servant of Allah) is decreased because of charity." (Al-Tirmidhi, Hadith No. 2247).
• We may not really accept this as certainty. But look at this hadith that speaks about certainty of what the Prophet said: Abu Darda radiAllahu `anhu (may Allah be pleased with him) was one of the righteous companions of the Prophet ﷺ (peace be upon him). Once, a man came running to him saying, “O Abu Darda, your house has burned down!” He said: “No, it cannot be burned!” The man insisted that a fire had engulfed the whole neighborhood and his house was of the ones that had burned down. Abu Darda (ra) responded, with full certainty, “Allah will never allow this to happen because of the words that I heard from the Prophet ﷺ. Whoever says these words in the beginning of a day, the Prophet ﷺ told us, will not be afflicted by a misfortune until the end of the day, and whoever says these words in the evening will not be afflicted until morning.” He told him the words that he had recited that day as he had learned from the Prophet ﷺ, and when they both went to inspect the neighborhood, it turned out that most of the other houses had burned down, except the house of Abu Darda (ra). [Ibn As-Sinny, Tabarani]
• Sure of the words of the Prophet (because the Prophet is a Messenger of Allah). He would not take the words of a man who insisted on what he saw, because in his heart, he had yaqeen in what the Prophet (saws) said.
• Do we hold the Prophet’s words in such high esteem?

What should you give?

• Give from that which you love:
• (By no means shall you attain Birr unless you spend of that which you love.) (Ali-Imran - 3:92)

• (And they give food, inspite of their love for it, to the Miskin (the poor), the orphan, and the captive (saying): "We feed you seeking Allah's Face only. We wish for no reward, nor thanks from you.'') (Al-Insan - 76:8, 9)

• Money
• Time
• Possessions
• The best of what you have
• Al-Baqarah - 2:267 was revealed to address the issue of not giving the best of our possessions in zakah
• يَا أَيُّهَا الَّذِينَ آمَنُواْ أَنفِقُواْ مِن طَيِّبَاتِ مَا كَسَبْتُمْ وَمِمَّا أَخْرَجْنَا لَكُم مِّنَ الأَرْضِ وَلاَ تَيَمَّمُواْ الْخَبِيثَ مِنْهُ تُنفِقُونَ وَلَسْتُم بِآخِذِيهِ إِلاَّ أَن تُغْمِضُواْ فِيهِ وَاعْلَمُواْ أَنَّ اللّهَ غَنِيٌّ حَمِيدٌ (2:267)
• 2:267 (Asad) O you who have attained to faith! Spend on others out of the good things which you may have acquired, and out of that which We bring forth for you from the earth; and choose not for your spending the bad things which you yourselves would not accept without averting your eyes in disdain. And know that God is self-sufficient, ever to be praised. Satan threatens you with the prospect of poverty and bids you to be niggardly, whereas God promises you His forgiveness and bounty; and God is infinite, all-knowing, granting wisdom unto whom He wills: and whoever is granted wisdom has indeed been granted wealth abundant. But none bears this in mind save those who are endowed with insight.
• Asbaab: Was revealed about the Ansar. When the season for harvesting date-trees would start, the Ansar would collect ripe-date branches from their gardens and hang them on a rope erected between two pillars in the Masjid of the Messenger of Allah. The poor emigrant Companions would eat from these dates. However, some of them (Ansar) would also add lesser type of dates in between ripe-date branches, thinking they are allowed to do so. Allah revealed this Ayah about those who did this.
• Tafir: Ibn ‘Abbas - Allah commands His believing servants to spend in charity, as Ibn `Abbas stated, from the pure, honest money that they earned and from the fruits and vegetables that He has grown for them in the land. Ibn `Abbas said, "Allah commanded them to spend from the purest, finest and best types of their money and prohibited spending from evil and dishonest money, because Allah is pure and good and only accepts that which is pure and good.'' This is why Allah said, (and do not aim at that which is bad) meaning, filthy (impure) money, (to spend from it, (though) you would not accept it) meaning, "If you were given this type, you would not take it, except if you tolerate the deficiency in it. Verily, Allah is far Richer than you, He is in no need of this money, so do not give, for His sake, what you would dislike for yourselves.''
• Whatever is left over above your needs
• And they will ask thee as to what they should spend [in God's cause]. Say: "Whatever you can spare." In this way God makes clear unto you His messages, so that you might reflect (2:219)
• Tafsir: (And they ask you what they ought to spend. Say: "That which is (spare) beyond your needs.'') : Al-Hakam said that Miqsam said that Ibn `Abbas said that this Ayah means, whatever you can spare above the needs of your family. This is also the opinion of Ibn `Umar, Mujahid, `Ata', `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b, Al-Hasan, Qatadah, Al-Qasim, Salim, `Ata' Al-Khurasani and Ar-Rabi` bin Anas.
• Ibn Jarir related that Abu Hurayrah said that a man said, "O Messenger of Allah! I have a Dinar (a currency).'' The Prophet said: Self, wife, child and then charity.
• Muslim recorded: The Prophet (saws) said: Start with yourself and grant it some charity. If anything remains, then spend it on your family. If anything remains, then spend it on your relatives. If anything remains, then spend it like this and like that (i.e., on various charitable purposes) - We have to understand that this is not in contradiction to the ayaat in which Allah tells us to spend of what we prefer on other. This is still in line with that. We can understand it in terms of the other hadith in which the Prophet (saws) said that Allah loves to see His favors on His servants.

Examples of Charity from within our ranks

• Al-Maun
• Margari Hill - Can drive
• GammaGammaChi Epsilon chapter (Haniyyah Sabir, Aliya Kabir...)
• Zakat Foundation
• Within our masjid - Rajan, Khadijah, Dawud, Uthman, Vernon, Bilal
• The Giving Pledge

What does Allah and His Messenger Promise? What are the benefits of helping others?

• Guidance
• Baqarah 1-5 (Dhalikal)
• Forgiveness of Sins
• إِن تُبْدُواْ الصَّدَقَاتِ فَنِعِمَّا هِيَ وَإِن تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَاء فَهُوَ خَيْرٌ لُّكُمْ وَيُكَفِّرُ عَنكُم مِّن سَيِّئَاتِكُمْ وَاللّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
• 2:271 - If you do deeds of Charity openly, it is well; but if you bestow it upon the needy in secret, it will be even better for you, and it will atone for some of your bad deeds. And God is aware of all that you do.
• On the authority of Abu Dharr Jundub Ibn Junada and Abu Abd Ar-Rahman Mu'adh ibn jabal, that the Messenger of Allah (Pbuh) said: "Fear Allah wherever you are and follow up a bad deed with a good one and it will wipe it out, and behave well towards people."

• Increase in wealth
• 'the likeness of those who spend their wealth in the way of Allah, is as the likeness of a grain that sprouts seven spikes. In every spike there are 100 grains, and Allah multiplies for whom He will' (2:261)
• وَمَآ أَنفَقْتُمْ مِّن شَىْءٍ فَهُوَ يُخْلِفُهُ وَهُوَ خَيْرُ الرَّازِقِينَ
• (34:39) And whatsoever you spend of anything, He will replace it. And He is the best of providers.
• The scholars of tafsir have commented on this an other similar verses that the who believe in Allah, spend freely and have NO fear, that Allah will replenish what they have spent. There is no doubt, that Allah will increase them.
• Shaytan is the one who threatens you with poverty

• Paradise
• إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَالْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْقَانِتِينَ وَالْقَانِتَاتِ وَالصَّادِقِينَ وَالصَّادِقَاتِ وَالصَّابِرِينَ وَالصَّابِرَاتِ وَالْخَاشِعِينَ وَالْخَاشِعَاتِ وَالْمُتَصَدِّقِينَ وَالْمُتَصَدِّقَاتِ وَالصَّائِمِينَ وَالصَّائِمَاتِ وَالْحَافِظِينَ فُرُوجَهُمْ وَالْحَافِظَاتِ وَالذَّاكِرِينَ اللَّهَ كَثِيرًا وَالذَّاكِرَاتِ أَعَدَّ اللَّهُ لَهُم مَّغْفِرَةً وَأَجْرًا
• 33:35 VERILY, for all men and women who have sur­rendered themselves unto God, and all believing men and believing women, and all truly devout men and truly devout women, and all men and women who are true to their word, and all men and women who are patient in adversity, and all men and women who humble themselves [before God], and all men and women who give in charity, and all self-denying men and self-denying women, [38] and all men and women who are mindful of their chastity, [39] and all men and women who remember God unceasingly: for [all of] them has God readied forgiveness of sins and a mighty reward.
• Hadith Qudsi:
• On the authority of Abu Harayrah (may Allah be pleased with him), who said that the Prophet (peace be upon him) said: Allah the Almighty said:I am as My servant thinks I am (1). I am with him when he makes mention of Me. If he makes mention of Me to himself, I make mention of him to Myself; and if he makes mention of Me in an assembly, I make mention of him in an assemble better than it. And if he draws near to Me an arm's length, I draw near to him a fathom's length. And if he comes to Me walking, I go to him at speed.
• Another possible rendering of the Arabic is: "I am as My servant expects Me to be". The meaning is that forgiveness and acceptance of repentance by the Almighty is subject to His servant truly believing that He is forgiving and merciful. However, not to accompany such belief with right action would be to mock the Almighty. It was related by al-Buhkari (also by Muslim, at-Tirmidhi and Ibn-Majah)
• Narrated Abu Huraira (Radi-Allahu 'anhu):Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) said, "Whoever gives two kinds (of things or property) in charity for Allah's Cause, will be called from the gates of Paradise and will be addressed, 'O slaves of Allah! Here is prosperity.' So, whoever was amongst the people who used to offer their prayers, will be called from the gate of the prayer; and whoever was amongst the people who used to participate in Jihad, will be called from the gate of Jihad; and whoever was amongst those who used to observe fasts, will be called from the gate of Ar-Raiyan; whoever was amongst those who used to give in charity, will be called from the gate of charity." Abu Bakr said, "Let my parents be sacrificed for you, O Allah's Apostle! No distress or need will befall him who will be called from those gates. Will there be any one who will be called from all these gates?" The Prophet (Sallallahu 'Alaihi Wa Sallam) replied, "Yes, and I hope you will be one of them."
• آمِنُوا بِاللَّهِ وَرَسُولِهِ وَأَنفِقُوا مِمَّا جَعَلَكُم مُّسْتَخْلَفِينَ فِيهِ فَالَّذِينَ آمَنُوا مِنكُمْ وَأَنفَقُوا لَهُمْ أَجْرٌ كَبِيرٌ
• 57:7 BELIEVE in God and His Apostle, and spend on others out of that of which He has made you trus­tees: [5] for, those of you who have attained to faith and who spend freely [in God’s cause] shall have a great reward.
• Tafsir Jalalayn: Believe, adhere to belief, in God and His Messenger, and expend, in the way of God, out of that over which He has made you successors, out of the wealth of those mentioned [whom you have succeeded], for you will be succeeded in this [wealth] by those who will come after you: this was revealed at the time of the ‘hardship’ campaign, the campaign of Tabūk. For those of you who believe and expend — an allusion to ‘Uthmān [b. ‘Affān], may God be pleased with him — will have a great reward.
• Tafsir Ibn Kathir: indicates that you - mankind -- will surrender this wealth to someone else. In this case, those who will inherit from you might obey Allah with their wealth, and thus acquire more happiness than you on account of what Allah has granted them.
• Abû Hurayrah relates that Allah’s Messenger (peace be upon him) said: “Whoever removes one of the hardships of a believing soul, Allah will remove from him one of the distresses on the Hereafter. Whoever solves someone else's problem, Allah will make things easy for him in this world and the Hereafter… Allah is ever assisting His servant as long as that servant is helping his brother.” [Sahîh Muslim (4867)]
• Abû Hurayrah quotes the Prophet (peace be upon him) as saying: “A man was going on his way when he saw brambles in the path. He moved these out of the way. Allah so esteemed his virtuous act that He granted him forgiveness." [Sahih Muslim]
• In another narration of the same hadîth, Abû Hurayrah relates that the Prophet said he saw a man strolling in Paradise. The deed that he had performed was to cut down and removed a tree from the path that was causing trouble to passers by.
• In his commentary on this hadîth, al-Nawawi says that there is reward for any virtuous deed that provides help to others.
• Scholars explain that the main lesson to draw from this hadîth is the inherent virtue of easing the distress of others in any way: “The prayers and other ritual acts of worship that we perform are fruitless unless we engage in the service of humanity.”
• Allah grants His forgiveness to those who sacrifice of themselves to help the victims of misfortune. Allah does not only grant forgiveness for those who engage in such virtuous deeds, but in His infinite mercy, he makes their account easy on the Day of Judgment.
• The Prophet also said: "The most excellent (form of) charity consists of satisfying a hungry stomach." Al-Tirmidhi, Hadith 608

Who benefits from charity?

• Self
• The Qur'an states: 'And be steadfast in your prayer and pay charity; whatever good you send forth for your future, you shall find it with Allah, for Allah is well aware of what you do' (2:110).
• The Prophet Muhammad (pbuh) said: "The believer's shade on the Day of Resurrection will be (the charity he or she has given)." Al-Tirmidhi, Hadith 604
• Others
• Charity is a haqq or right of those in need
• 51:15 - 19 -  [But,] behold, the God-conscious will find themselves amid gardens and springs, enjoying all that their Sustainer will have granted them [because], verily, they were doers of good in the past: they would lie asleep during but a small part of the night, and would pray for forgiveness from their innermost hearts; and [would assign] in all that they possessed a due share unto such as might ask [for help] and such as might suffer priva­tion.
• Tafsir Al-Jalalayn: and there was a share in their wealth [assigned] for the beggar and the deprived, [the latter being] the one who does not beg, because of his self-restraint.
• Ibn Kathir: (And in their wealth there was the right), a designated part which they dedicated to the Sa'il and Mahrum. The Sa'il is the poor who begs others, and he has a due right. As for the Mahrum, Ibn `Abbas and Mujahid said, "He is the poor person who does not receive a stipend.'' Meaning he does not receive a stipend from the Muslim treasury, nor does he have a means of income, nor a profession. The Mother of the faithful, `A'ishah may Allah be pleased with her, said about the Mahrum, "He is the displaced, the one who does not have a profession to easily earn an income from.'' Qatadah and Az-Zuhri: "The Mahrum is the one who does not ask the people for anything.'' Az-Zuhri added that the Messenger of Allah said,  (The poor (Miskin) is not the one who goes round to the people and asks them for a mouthful or two or a date or two. But the poor is the one who does not have enough to satisfy his needs and whose condition is not known to others, so that others may give him something in charity.) This Hadith is recorded in the Two Sahihs using another chain of narration.
• The Prophet Muhammad (peace be upon him) said: "God. . .will say on the Day of Resurrection: 'O son of Adam, I asked you for food but you did not feed Me.' (The person) will reply: 'My Lord, how could I feed Thee when Thou art the Lord of the worlds?' (God will then) say: 'Didn't you know that a servant of Mine (once) asked you for food, but you did not feed him. And were you not aware that if you had fed him, you would have found him by My side?'" Sahih Muslim, Hadith 1172

What are some of the things that make charity less acceptable to Allah?

• Reminders
• الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللّهِ ثُمَّ لاَ يُتْبِعُونَ مَا أَنفَقُواُ مَنًّا وَلاَ أَذًى لَّهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ
• 2:262. Those who spend their wealth in the cause of Allah, and do not follow up their gifts with reminders of their generosity or with injury, their reward is with their Lord. On them shall be no fear, nor shall they grieve.) (263. Kind words and forgiving of faults are better than Sadaqah (charity) followed by injury. And Allah is Rich (free of all needs) and He is Most Forbearing.) (264. O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people.
• Austentation and Riyaa
• إِن تُبْدُواْ الصَّدَقَاتِ فَنِعِمَّا هِيَ وَإِن تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَاء فَهُوَ خَيْرٌ لُّكُمْ وَيُكَفِّرُ عَنكُم مِّن سَيِّئَاتِكُمْ وَاللّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
• 2:271 (Asad) If you do deeds of Charity openly, it is well; but if you bestow it upon the needy in secret, it will be even better for you, and it will atone for some of your bad deeds. And God is aware of all that you do.
• Those who spend their wealth (in Allah's cause) by night and day, in secret and in public, they shall have their reward with their Lord. On them shall be no fear, nor shall they grieve. (2:274)
• The Prophet (saws) said: “Eat, drink and give out in charity without arrogance or exaggeration, because Allah loves to see the effect of his Bounties on his slave”

• For the pleasure of Allah - not seeking recognition or reward from someone else
• 76:7-9 [The truly virtuous are] they [who] fulfil their vows, and stand in awe of a Day the woe of which is bound to spread far and wide, and who give food - however great be their own want of it - unto the needy, and the orphan, and the captive, [saying, in their hearts,] "We feed you for the sake of God alone: we desire no recompense from you, nor thanks:
• With intention of it being charity

What is the relationship between charity and gratitude?

• There is an inextricable link between sadaqah and gratitude. Look at the images of those around the world, who are suffering...
• Ibn Qayyim al Jawziyyah has stated in his text, Uddat As-Sabireen wa Dhakiraat ash-Shakireen (The Way to Patience and Gratitude), that gratitude consists of:
• Believing in one’s heart t favors are from Allah
• Mentioning the favors with your tongue (meaning praising Allah)
• Engaging in acts with your limbs that in worship and obedience
• Recent tragedies
• Somalia
• (Hamza Yusuf) - Somalia’s recent history has unfortunately been one of political upheaval and the collapse of civil society and functional government. As it emerged from the weight of colonialism, it fell victim to Cold War politics and international intrigue due to its important strategic spot in the Horn of Africa. Now the persistent poverty has been compounded by drought and famine, even as internal violence makes everything far worse. Yet Africans in general are always low on the so-called world community’s list for help. Higher up on the list are the bailouts of Wall Street firms or the financial institutions of Greece or Italy or Spain because those have consequences for people in the West. But when it comes to starving Africans, one hears the refrain, “When are they going to help themselves?” That is the thinking of Iblis. The Qur’an quotes the mentality of such people; they say, “Shall we feed those whom had God could have fed if He willed?” (36:47). The Prophet, peace and blessings upon him, said, “You are aided by aiding the weak among you.” Somalia deserves to have the aid of all of us.
• Give even when in difficulty:
• 3:134 who spend [in His way] in time of plenty and in time of hardship, and hold in check their anger, and pardon their fellow-men because God loves the doers of good;
• This speaks to us giving even when things are tight as a reminder that we should be grateful to Allah for what we have

What prevents us from being charitable?

• Some say it is easy to give...
• Shaytan - Have a being who is relentlessly working against us
• [7:16-17]
• [Whereupon Iblis] said: "Now that Thou hast thwarted me,"[11] shall most certainly lie in ambush for them all along Thy straight way, and shall most certainly fall upon them openly as well as in a manner beyond their ken, [12] and from their right and from their left: and most of them Thou wilt find ungrateful."
• Scholars have noted that this verse means: (Then I shall come upon them from before them) with regard to the Hereafter that there is no hell, Paradise, resurrection or reckoning (and from behind them) that the life of this world is everlasting and I shall bid them to amass and withhold out of stinginess and I will order them to commit corruption (and from their right hands) vis-à-vis the religion: I shall confuse those who are guided until they leave the guidance, and I shall make it seem fair to those who are misguided such that they remain misguided (and from their left hands) as regard pleasures and delights, (and Thou wilt not find most of them) all of them (beholden (unto Thee)) believers in You.
• Miserliness:
• Hadrat Abu Sa'id (may Allah be pleased with him) reported Allah's Messenger (may Allah's blessings and peace be upon him) as saying, "There are two characteristics which are not combined in a believer: miserliness and a bad disposition." (Tirmidhi)
• Sayyidina Abu Bakr as-Siddiq (may Allah be pleased with him) reported Allah's Messenger (may Allah's blessings and peace be upon him) as saying, "A crafty one, a miser, and one who keeps reminding people of what he has given will not enter paradise." (Tirmidhi)
• This stems from a diseased heart. We are familiar with the hadith that states there is a piece of the flesh, if it is corrupt, then the body will be corrupt.
• Fear
• Allah reminds us that shaytan is the one who threatens us with poverty, but the believer knows that anything that he gives in the path of Allah, will be replenished
• Less income
• Some say that they do not have enough to give. What does Allah say?
• 3:134 who spend [in His way] in time of plenty and in time of hardship, and hold in check their anger, and pardon their fellow-men because God loves the doers of good;

Muslims are discouraged from Withholding charity or being miserly

• No help from Allah
• وَمَا أَنفَقْتُم مِّن نَّفَقَةٍ أَوْ نَذَرْتُم مِّن نَّذْرٍ فَإِنَّ اللّهَ يَعْلَمُهُ وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ
• (2:270)For, whatever you may spend on others, or whatever you may vow [to spend], verily, God knows it; and those who do wrong [by withholding Charity] shall have none to succour them.
• Enemy of Islam:
• Hadrat Abu Huraira (may Allah be pleased with him) said that when Sayyidina Abu Bakr (may Allah be pleased with him) was made the Prophet's successor after his death and infidelity arose among certain Arabs, Sayyidina 'Umar bin al-Khattab (may Allah be pleased with him) asked Sayyidina Abu Bakr (may Allah be pleased with him) how he could fight with the people when Allah's Messenger (may Allah's blessings and peace be upon him) had said, "I have been commanded to fight with the people till they say there is no god but Allah, so whoever says so has protected his property and his person from me except for what is due from him, and his reckoning is left to Allah". Sayyidina Abu Bakr (may Allah be pleased with him) replied, "I swear by Allah that I will certainly fight those who made a distinction between prayer and zakah, for the zakah is what is due from property. I swear by Allah (The Glorified and the Exalted) that if they were to refuse me a female kid which they used to pay to Allah's Messenger (may Allah's blessings and peace be upon him) I would fight with them over the refusal of it. " Sayyidina 'Umar (may Allah be pleased with him) then said, "I swear by Allah (The Glorified and the Exalted) that I clearly saw Allah had made Sayyidina Abu Bakr (may Allah be pleased with him) feel justified in fighting, and I recognized that it was right."'(Bukhari and Muslim)
• Not befitting even if someone has done something offensive
• 24:22 Hence, [even if they have been wronged by slander,] let not those of you who have been graced with God’s favour and ease of life ever become remiss in helping [the erring ones among] their near of kin, and the needy, and those who have forsaken the domain of evil for the sake of God, but let them pardon and forbear. [For,] do you not desire that God should forgive you your sins, seeing that God is much-forgiving, a dispenser of grace?
• Asbaab: In the 6 year after Hijrah, Aisha (RA) accompanied the Prophet (saws) to the battle of Mustaliq. She had a separate camel and a “litter” or enclosing they would lift onto the camel with her in it. At one point she went to relieve herself, and they lifted the litter onto the camel and the expedition left her. Safwan Ibn Mu’attal found her sitting where the camel was. When he found her, he let her mount his camel and he led the camel back to Medina. Abdullah Ibn Ubayy, a leader of the Munafiqeen began the slander of adultery. Now, the Prophet was a man, no idea what to do. Weeks went by with companions advising him to separate from her, etc. Mistah, a sahabi and relative of Abu Bakr also participated in the slander for which Allah revealed Surah An-Noor to address. Abu Bakr supported Mistah financially. Abu Bakr then swore he would never help Mistah again because of his role in the slander after Allah cleared Aisha. After the above ayat was revealed, it is narrated that Abu Bakr not only resumed his support, but doubled it.
• Community example:
• You give the leader of your community money to build a recreation center. For whatever reason (no stealing, no blatant wrongdoing, but maybe due to lack of experience, etc,) the rec center does not get built. Some of us may then say that we are never giving money to that person/organization again, because of this mismanagement. Now remember, the mismanagement could have been due to error, lack of experience, lack of foresight, whatever. They have their reward for what they intended. But, look at how this may then corrupt your soul. You may then say you are not giving charity, although you know it is needed. You may even go further and TELL people why you are not giving it, and give the impression that your money was stolen or something similar. This is now bordering on backbiting and slander. So, this person, who made an error in judgement, will still have their reward, but you on the other hand, not only are cutting off yourself from additional blessings by not giving in charity, but you are engaging in slander, encouraging OTHERS not to give (a terrible sunnah to leave for yourself) and you are erasing your deeds by reminding others that you have given to assist. Subhanallah, we do not see how when we make certain decisions, we incur Allah’s displeasure.
• "Serve God, and join not any partners with Him: and do good - to parents, kinsfolk, orphans, those in need, neighbours who are near, neighbours who are strangers, the companions by your side, the wayfarer (ye meet), and what your right hands possess: for God loveth not the arrogant, the vainglorious - (nor) those who are niggardly or enjoin niggardliness on others, or hide the bounties which God hath bestowed on them. (4:36-37)
• The Prophet Muhammad (pbuh) declared: "A generous person is close to Allah, close to Paradise, close to people, and far from hell. However, a miserly person is far from Allah, far from Paradise, far from people, but close to Hell. Allah loves more an ignorant man who is generous than a worshipper who is miserly." Tirmidhi

How can we increase charity and never go broke? What can you do?

• Rely on Allah completely
• Hasbiyallāhu lā ilāha illā Huwa 'alayhi tawakkaltu wa Huwa Rabbu'l 'Arshi'l 'Azīm (7 times) 17. Allāh is sufficient for me, there is no god but He; in Him do I put my complete trust, and He is the Lord of the Great Throne. (9:129) 17. Hasbiya Llahu la ilaha illa Huwa . .. Abi Darda narrates that the Prophet (pbuh) said: "Whoever says in the morning and evening, Hasbiya Llahu la ilaha ilia Huwa, 'alayhi tawakkaltu, wa Huwa Rabbul-'Arshil-'Adhim: Allah will suffice all his matters - [both]
• Other things you can do to build up... Do then often
• Clear a path for someone
• Abû Hurayrah quotes the Prophet (peace be upon him) as saying: “A man was going on his way when he saw brambles in the path. He moved these out of the way. Allah so esteemed his virtuous act that He granted him forgiveness." [Sahih Muslim]
• Smile: Smiling is contagious. If you get into the habit of making it YOUR business that if people are around you, that YOUR mood does not make them uncomfortable, then you will find that it makes it easier to think of others over time. The Prophet, (saws), said that even a smile to your brother is sadaqah. According to the Prophet, sallallahu alayhe wa sallam, having a good attitude is an important characteristic that pleases Allah: "The most beloved to me and the closest to me on the Day of Resurrection will be those of you who have the best attitude (toward others)" (Fath al-Bari, 10/4-56, Kitab al-Adab, bab husn al-Khuluq; Muslim, 15/78).
• Nasihah/Sincere Advice: Being considerate enough to give someone good, sound advice. Now, we have to be careful here. Good, sound advice is NOT the first thing that comes to your head, unless this is YOUR field of expertise. So, many of us give advice on marriage and other social institutions that is BAD advice. We are irresponsible. Our intention is not bad, but the act is bad. When we give advice, the first thing should be that it is out of concern for the benefit of that person’s soul. A sister and her husband are having an argument. How can one sister advise the other sister, “You know what, I wouldn’t cook for him. Let him come home and wonder what happened to the food.” What if the sister and her husband had a prior agreement? You are advising her to break that contract? Or a sister is being mistreated by her husband. She tries to seek a divorce. A brother advises the husband, do not grant it to her. Or, a sister and a brother are divorced, and the brother is not paying any support. Sister takes him to court. His friend tells him, “She took you to that kafir system, I would not give her anything.”
• Spending of your time: Feeding the homeless, organizing a clothing drive, visiting the sick and shut-in, inviting neighbors and family members into your home for a meal-all are great ways to give sadaqah.
• Du’a: "The quickest prayer to be answered is one's supplication for his brother in his absence" (Bukhari). So said our Prophet, (saws) - and what a great sadaqah, indeed. To REMEMBER to pray for others while you are praying is something that many do not do. This is a different level of brotherhood. It means that when you are praying, you actually mention someone by name and making a sincere du’a for them.
• Forgive
• Those who owe

• "If the debtor is in a difficulty, grant him time till it is easy for him to repay. But if ye remit it by way of charity, that is best for you if ye only knew." Holy Qur'an: 2: 280
• On the authority of Abu Mas'ud al-Ansari, who said that the Messenger of ALLAH (pbuh) said: "A man from among those who were before you was called to account. Nothing in the way of good was found for him except that he used to have dealings with people and, being well-to-do, he would order his servants to let off the man in straitened circumstances [from repaying his debt]." He (the Prophet) said that ALLAH said: "We are worthier than you of that (of being so generous). Let him off." [Muslim (also by al-Bukhari and an-Nasa'i).]

• Ahadith
• Hadrat Jabir (may Allah be pleased with him) and Hadrat Hudhaifa (may Allah be pleased with him) reported Allah's Messenger (may Allah's blessings and peace be upon him) as saying, "Every act of kindness is sadaqah." (Bukhari and Muslim.)
• Hadrat Abu Huraira (may Allah be pleased with him) reported Allah's Messenger (may Allah's blessings and peace be upon him) saying, "Every bone of men's fingers and toes must give sadaqa every day the sun rises. If one gives justice between two men it is sadaqa; if one helps a man with his beast, loading or lifting his goods on it, it is sadaqa; a good word is sadaqa; every step one takes towards prayer is sadaqa; and if anyone removes anything injurious from the road it is sadaqa." (Bukhari and Muslim)
• Hadrat Anas (may Allah be pleased with him) reported Allah's Messenger (may Allah's blessings and peace be upon him) as saying, "If any Muslim plants something or sows seed from which man, bird, or beast eats, it counts as sadaqa for him." (Bukhari and Muslim)
• Hadrat Abu Huraira (may Allah be pleased with him) reported Allah's Messenger (may Allah's blessings and peace be upon him) as saying, "Forgiveness was granted to an unchaste woman who coming upon a dog panting and almost dead with thirst at the mouth of a well, took off her shoe, tied it with her head-covering, and drew some water for it. On that account she was forgiven." He was asked whether people received a reward for what they did to animals and replied, "A reward is given in connection with every living creature." (Bukhari and Muslim)

Types of Zakah

• Zakah al Maal (Pillar)
• Zakah al Fitr (Required Sunnah)
• Both forms are compulsory. This is agreed upon.
• Zakat al-Fitr (http://www.islamawareness.net/Zakat/fitr003.html)
• Purpose of Zakat-ul-Fitr
• Every Muslim is required to pay Zakat-ul-Fitr at the conclusion of the month of Ramadan as a token of thankfulness to God for having enabled him to observe fasts. Its purpose is to purify those who fast from any indecent act or speech and to help the poor and needy.[1] This view is based upon the hadith which reads, “The Messenger of Allah, upon whom be peace, enjoined Zakat-ul-Fitr on those who fast to shield them from any indecent act or speech, and for the purpose of providing food for the needy. It is accepted as Zakah for the one who pays it before the `Eid prayer, and it is sadaqah for the one who pays it after the prayer.”[2] Al-Qaradawi comments on this hadith by saying that there are two purposes: one is related to the individual; for completion of his fast and compensation for any shortcomings in his acts or speech. The other is related to society; for the spreading of love and happiness among its members, particularly the poor and needy, during the day of `Eid.[
• Who must pay Zakat-ul-Fitr
• Zakat-ul-Fitr is incumbent on every free Muslim who possesses one Sa` of dates or barley which is not needed as basic food for himself or his family for the duration of one day and night. Every free Muslim must pay Zakat-ul-Fitr for himself, his wife, children, and servants. This is the opinion of Imam Malik, Al-Shafi`i, and Ahmad. Imam Abu Hanifah, however, said that it is only obligatory for one who possesses a nisab (a minimum amount of property) after fulfilling the costs of his house, servant, horse, and weapon.[8]
• Al-Qaradawi also asserts the majority view when he says, “It is a virtuous wisdom of Islam that it makes this Zakah obligatory not only on the rich, but also upon nearly every Muslim, for you can hardly find a person who does not possess one Sa` of food above his main staple food for the duration of one day and night. The wisdom behind this obligation, therefore, is to prepare the poor to practice benevolence and feel the dignity and honour of giving in charity. Allah described the believers with these words, “Those who spend (freely), whether in prosperity, or in adversity…”[10] Thus if we contemplate on this wisdom, we will not find it strange that the needy pay this Zakah, because it does not cause them to suffer any loss. He will pay only his Zakah and then receive the Zakah of various people.” [11]
• When Zakat-ul-Fitr is due
• The jurists agree that Zakat-ul-Fitrr is due at the end of Ramadan. They differ, however, about the exact time. Al-Thawri, Ishaq, Malik (in one of two reports), and Al-Shafi`i (in one of his two opinions), are of the opinion that it is due at the sunset of the night of breaking the fast, for this is when the fast of Ramadan ends. However, Al-Layth, the Hanafi school, Al-Shafi`i (in his other opinion), and the second report of Malik say that Zakat-ul-Fitr is due at the start of Fajr (dawn) on the day of `Eid because it is an act of worship connected with `Eid, so the time of its payment should not be before `Eid just as sacrifice on the `Eid of Adha.[12]. Most scholars believe that it is permissible to pay Zakat-ul-Fitr a day or two before `Eid. Ibn `Umar reported that the Messenger, upon whom be peace, ordered them to pay Zakat-ul-Fitr before the people went out to perform the `Eid prayer. Nafi‘ reported that `Umar used to pay it a day or two before the end of Ramadan.
• The amount of Sa`
• Sa` is a certain measure which equals 4 mudds (a mudd equals a handful of an average man). The contemporary equivalent weights of Sa` differs according to the stuff which is weighted. For example a Sa` of wheat equals 2176 grams, a Sa` of rice is 2520 grams, a Sa` of beans equals 2250 grams etc.[26] Therefore some scholars are of the view that the criterion should be the measure not the weight for there are kinds of food which are heavier than others.[27] But I think this is the case if the equivalent weight of a certain kind of food is not known.
• Its payment in money
• Fulfill needs of poor - Al-Qaradawi excluded the times of famines where the payment of food is more useful for the recipients and said that the criterion is the benefit of the poor so if food proves to be more useful as in times of famines and catastrophes, then its payment in kind is better. But if money is more useful, then its payment in money is better.
• Imam Ghazzali states that anyone who want to earns Allah’s blessings by paying zakat should be aware of the following:
• Zakat al Maal was made obligatory
• Allah made spending wealth incumbent upon man to distinguish belief from disbelief. This shows a firm belief in Allah and a disconnection from attachment to worldly possessions (9:111)
• Purify heart from miserliness
• Prophet said there are 3 fatal attributes: Niggardliness which is practiced. Passion which is acted upon. Self-conceit.
• Expression of gratitude for Allah’s mercies
• Give away at proper time
• Zakaat al-maal - after maintaining nisaab for one year (should hasten to pay it) - Many of us might be in a position to pay, but do not pay. This is one of the arkan of islam.
• Zakatal-fitr - Must be paid before the salahtul Eid
• Give secretly when possible
• Pay openly if it is meant to encourage others to compete
• Avoid “mann” and “‘azza”
• Mann - Taunting the poor - Reminding them of your charity and belittling them
• ‘Azza - Causing harm to the one who receives the sadaqah (physical or mental)
• ‘Azza -

Benefits of Giving in Ramadhan

• Prophet most generous of all men, and was even more generous in Ramadhan.
• In Riyadha-salihaeen (Gardens of the Righteous - Imam Nawawi) - Ibn ‘Abbas (RA) narrates that Angel Jibril would visit Allah’s messenger each night during Ramadhan, and he (the Prophet) would be most generous. It is reported that the generosity of the Prophet (saws) waxed faster than the rain-bearing wind.
• This hadith stresses the important of giving MORE in Ramadhan and of reconnecting with the Qur’an more during Ramadhan. There is NO WAY you can connect more with the Qur’an and not see the rights of those in need in the possessions that Allah (swt) has given you.
• "O people! The month of Allah (Subhanahu-wa-Ta’ala) has come with His mercies and blessings. This is the month that is the best of all months. Its days are the best of days, its nights are the best of nights, its hours are the best of hours." "Whoever fasts Ramadan out of faith and with the hope of reward, all his previous sins will be forgiven," Prophet Muhammad said. Regarding Ramadan, Allah said to Prophet Muhammad, "All the deeds of man are for himself except for fasting, which is for Me and I shall reward it Myself."
• Last 10 nights it should increase
• Aisha (RA) narrated that the Prophet (saws) would keep awake at night in prayer, awaken his family and prepare himself to be more diligent in worship.
• We should strive to exhort others to engage in as many charitable acts as possible in this month, especially before the window to Ramadhan closes.
• Limited days (ayyaman ma’dudat)
• Hamza Yusuf:
• The Qur’an tells us that fasting is prescribed so we may learn to ward off evil, and then reminds us of the “limited days” (ayyaman m’adudat) before fasting comes to an end (2:183-184). The plural form used for “days” is known in Arabic morphology as a “plural of paucity,” meaning the number is not large. In other words, Ramadan is a limited time of spiritually powerful days.
• During Ramadan, one can achieve spiritually what would take far longer during other times of the year. But restraining our zest for food is a prerequisite. In his book Hujjat Allah al-Balighah, Imam Shah Wali Allah al-Dahlawi explains that our faith provides special times of blessing that have enhanced spiritual power, and only a receptive soul will experience great openings during such times.

Acceptance is by the mercy of Allah

• We cannot presume that our deeds will automatically be accepted.
• We must ask to have it accepted:
• (2:127-128) - Du’a of Prophet Ibrahim and Ismail when they re-erected the ka’bah
• O our Lord ! accept (this service) from us,verily You and You (alone) are the Hearer,the Knower,surely You are the receiver of repentance,the Merciful
• رَبَّنا تَقَبَّل مِنّا ۖ إِنَّكَ أَنتَ السَّميعُ العَليمُ وَتُب عَلَينا ۖ إِنَّكَ أَنتَ التَّوّابُ الرَّحيمُ
• Rabbana taqabbal minna innaka antas samee ul aleem wa tub alayna innaka antat tawwabur raheem
• When the Prophet Muhammad (peace be upon him) was asked whether the verse in the Quran, "And those who give whatever they (have to) give while their hearts are trembling," (23:60) referred to people who committed sins, he replied: "No…they are those who fast, pray and give charity while fearing that (these deeds) may not be accepted (by God). They are those who compete with one another in good deeds." Al-Tirmidhi, Hadith 1427
• However, we have to have a firm belief that in His mercy, He (swt) will accept if we do them with the sincerity that we have discussed thus far. So, even though there is no certainty that our deeds will be accepted, because we do not always offer them up in the proper way (intention, the action, etc), there is certainty that Allah hears the prays of His servants, that Allah accepts the deeds of his servants when they are done for Him and Him alone and that Allah rewards us for our deeds. These are the promises He (swt) makes, so of these things we are certain. It is now on us to act in a way that is pleasing to Allah so that He (swt) will have mercy on our souls and grant us of His mercy.

1. Was it really that bad once I’ve done [the good deed] again and took the first step?
2. What was stopping me before?
3. How can I avoid this feeling of not ‘feeling’ like doing these good deeds from time to time?

I’m not going to answer these questions for you. I want you to answer them. You may miss that feeling you had at the beginning of ramadan, yet you shouldn’t get hung-up with the thought that you just don’t want to do it.
*END*