CHARITY:

2:43 - And be steadfast in prayer; practice regular charity; and bow down your heads with those who bow down (in worship). 60

2:83 - be steadfast in prayer; and practice regular charity.

2:110 - And be steadfast in prayer and regular in charity:

2:177 - to spend of your substance out of love for Him for your kin for orphans for the needy for the wayfarer for those who ask and for the ransom of slaves; to be steadfast in prayer and practice regular charity;

178 Faith is not merely a matter of words. We must realise the presence and goodness of God. When we do so, the scales fall from our eyes: all the falsities and fleeting nature of the Present cease to enslave us, for we see the Last Day as if it were today. We also see God's working in His world and in us; His Powers (angels), His Messengers and His Message are no longer remote from us, but come within our experience. (2.177)

179 Practical deeds of charity are of value when they proceed from love, and from no other motive. In this respect, also, our duties take various forms, which are shown in reasonable gradation: our kith and kin; orphans (including any persons who are without support or help); people who are in real need but who never ask (it is our duty to find them out, and they come before those who ask); the stranger, who is entitled to laws of hospitality; the people who ask and are entitled to ask, i.e., not merely lazy beggars, but those who seek our assistance in some form or another (it is our duty to respond to them); and the slaves (we must do all we can to give or buy their freedom). Slavery has many insidious forms, and all are included. (2.177)

180 Charity and piety in individual cases do not complete our duties. In prayer and charity, we must also look to our organised efforts: where there is a Muslim State, these are made through the State, in facilities for public prayer, and public assistance, and for the maintenance of contracts and fair dealing in all matters. (2.177)

2:215 - They ask thee what they should spend (in charity). Say: Whatever ye spend that is good is for parents and kindred and orphans and those in want and for wayfarers. And whatever ye do that is good Allah knoweth it well. 235

235 Three questions arise in charity: (1) What shall we give? (2) to whom shall we give? and (3) how shall we give? The answer is here. Give anything that is good, useful, helpful, valuable. It may be property or money; it may be a helping hand; it may be advice; it may be a kind word; "whatever ye do that is good" is charity. On the other hand, if you throw away what is useless, there is no charity in it. Or if you give something with a harmful intent, e.g., a sword to a madman, or a drug or sweets or even money to someone whom you want to entrap or corrupt, it is no charity but a gift of damnation. To whom should you give? It may be tempting to earn the world's praise by a gift that will be talked about, but are you meeting the needs of those who have the first claim on you? If you are not, you are like a person who defrauds creditors: it is no charity. Every gift is judged by its unselfish character: the degree of need or claim is a factor which you should consider; if you disregard it, there is something selfish behind it. How should it be given? As in the sight of God; thus shuts out all pretence, show, and insincerity. (2.215)

2:263 - Kind words and the covering of faults are better than charity followed by injury. Allah is free of all wants and he is Most Forbearing. 309

309 A very high standard is set for charity. (1) It must be in the way of God. (2) It must expect no reward in this world. (3) It must not be followed by references or reminders to the act of charity. (4) Still less should any annoyance or injury be caused to the recipient; e.g. by boasting that the giver relieved the person in the hour of need. Indeed, the kindness and the spirit which turns a blind eye to other people's faults or short-comings is the essence of charity: these things are better than charity if charity is spoilt by tricks that do harm. At the same time, while no reward is to be expected, there is abundant reward from God - material, moral, and spiritual - according to His own good pleasure and plan. If we spend in the way of God, it is not as if God was in need of our charity. On the contrary our short-comings are so great that we require His utmost forbearance before any good that we can do can merit His praise or reward. Our motives are so mixed that our best may really be very poor if judged by a very strict standard. (2.263)

2:264 - O ye who believe! cancel not your charity by reminders of your generosity or by injury like those who spend their substance to be seen of men but believe neither in Allah nor in the last day. They are in Parable like a hard barren rock on which is a little soil; on it falls heavy rain which leaves it (just) a bare stone. They will be able to do nothing with aught they have earned. And Allah guideth not those who reject faith. 310

310 False charity, "to be seen of men", is really no charity. It is worse, for it betokens a disbelief in God and the Hereafter. "God seeth well whatever ye do" (ii. 265). It is compared to a hard barren rock on which by chance has fallen a little soil. Good rain, which renders fertile soil more fruitful, washes away the little soil which this rock had, and exposes its nakedness. What good can hypocrites derive even from the little wealth they may have amassed? (2.264)

2:267 - O ye who believe! give of the good things which ye have (honorably) earned and of the fruits of the earth which We have produced for you and do not even aim at getting anything which is bad in order that out of it ye may give away something when ye yourselves would not receive it except with closed eyes. And know that Allah is free of all wants and worthy of all praise. 314 315 316 317

314 According to the English proverb "Charity covers a multitude of sins". Such a sentiment is strongly disapproved in Islam. Charity has value only if (1) something good and valuable is given, (2) which has been honorably earned or acquired by the giver, or (3) which is produced in nature and can be referred to as a bounty of God. (1) May include such things as are of use and value to others though they may be of less use to us or superfluous to us on account of our having acquired something more suitable for our station in life; for example, discarded clothes, or an old horse or a used motor car; but if the horse is vicious, or the car engine so far gone that it is dangerous to use, then the gift is worse than useless; it is positively harmful and the giver is a wrong-doer. (2) Applies to fraudulent company-promoters, who earn great credit by giving away charity in some of their ill-gotten gains, or to robbers (even if they call themselves by high-sounding names) who "rob peter to pay Paul". Islam will have nothing to do with tainted property. Its economic code requires that every gain should be honest and honorable. Even "charity" would not cover or destroy the taint. 3) Lays down a test in cases of a doubtful gain. Can we refer to it as a gift of God? Obviously the produce of honest labour or agriculture can be so referred to. In modern commerce and speculation there is much of quite the contrary character, and charity will not cover the taint. Some kind of art, skill, or talent are God-given: it is the highest kind of charity to teach them or share their product. Others are the contrary: they are bad or tainted. In the same way some professions or services may be tainted, if these tend to do moral harm. (2.267)

315 The preceding note tries to indicate some of the things which are bad or tainted. We should not even think of acquiring them for ourselves, soothing our conscience by the salve that we shall practice charity out of them. (2.267)

316 Closed eyes imply disgust or connivance because of some feature which we would not openly acknowledge. (2.267)

2:268 - The Evil One threatens you with poverty and bids you to conduct unseemly. Allah promiseth you His forgiveness and bounties and Allah careth for all and He knoweth all things. 318

318 Good and evil draw us opposite ways and by opposite motives, and the contrast is well marked out in charity. When we think of doing some real act of kindness or charity, we are assailed with doubts and fear of impoverishment; but Evil supports any tendency to selfishness, greed, or even to extravagant expenditure for show, or self-indulgence, or unseemly appetites. On the other hand, God draws us on to all that is kind and good, for that way lies the forgiveness of our sins, and greater real prosperity and satisfaction. No kind or generous act ever ruined anyone. It is false generosity that is sometimes shown as leading to ruin. As God knows all our motives and cares for all, and has everything in His power, it is obvious which course a wise man will choose. But wisdom is rare, and it is only wisdom that can appreciate true well-being and distinguish it from the false appearance of well-being. (2.268)

2:270 - And whatever ye spend in charity or devotion be sure Allah knows it all. But the wrong-doers have no helpers.

2:271 - If ye disclose (acts of) charity even so it is well but if ye conceal them and make them reach those (really) in need that is best for you: it will remove from you some of your (stains of) evil. And Allah is well acquainted with what ye do. 319

319 It is better to seek no publicity in charity. But if it is known there is no harm. If it is for public purposes, it must necessarily be known, and a pedantic show of concealment may itself be a fault. The harm of publicity lies in motives of ostentation. We can better reach the really deserving poor by quietly seeking for them. The spiritual benefit enures to our own souls, provided our motives are pure, and we are really seeking the good pleasure of God. (2.271)

2:273 - (Charity is) for those in need who in Allah's cause are restricted (from travel) and cannot move about in the land seeking (for trade or work). The ignorant man thinks because of their modesty that they are free from want. Thou shalt know them by their (unfailing) mark: they beg not importunately from all and sundry. And whatever of good ye give be assured Allah knoweth it well. 322

322 Indiscriminate acts of so-called charity are condemned as they may do more harm than good (see ii 262). The real beneficiaries of charity are here indicated. They must be in want. And the want must be due to some honorable cause. For example, they may be doing some unpaid service, such as teaching, or acquiring knowledge or skill, or be in exile for their faith, or in other ways be prevented from seeking employment or doing strenuous work. "God's cause" must not be narrowly interpreted. All sincere and real service to humanity comes within the definition. Such men do not beg from door to door. It is the duty of those who are well-to-do, or of the Public Purse, to find them out. (2.273)

2:274 - Those who (in charity) spend of their goods by night and by day in secret and in public have their reward with their Lord: on them shall be no fear nor shall they grieve. 323

323 We recapitulate the beauty of charity (i.e. unselfish giving of one's self or one's goods) before we come to its opposite, i.e. the selfish grasping greed of usury against those in need or distress. Charity instead of impoverishing you will enrich you; you will have more happiness and less fear. Contrast it with what follows, - the degredation of the grasping usurer. (2.274)

3:92 - By no means shall ye attain righteousness unless ye give (freely) of that which ye love; and whatever ye give of a truth Allah knoweth it well. 419

419 The test of charity is: do you give something that you value greatly, something that you love? If you give your life in a Cause, that is the greatest gift you can give. If you give yourself, that is, your personal efforts, your talents, your skill, your learning, that comes next in degree. If you give your earnings, your property, your possessions, that is also a great gift; for many people love them even more than other things. And there are less tangible things, such as position, reputation, the well-being of those we love, the regard of those who can help us, etc. It is unselfishness that Allah demands, and there is no act of unselfishness, however small or intangible, but is well within the knowledge of Allah. (3.92)

3:134 - Those who spend (freely) whether in prosperity or in adversity; who restrain anger and pardon (all) men; for Allah loves those who do good. 453

453 Another definition of the righteous (vv. 134-35). So far from grasping material wealth, they give freely, of themselves and their substance, not only when they are well-off and it is easy for them to do so, but also when they arc in difficulties, for other people may be in difficulties at the same time. They do not get ruffled in adversity, or get angry when other people behave badly, or their own good plans fail. On the contrary they redouble their efforts. For the charity-or good deeds-is all the more necessary in adversity. And they do not throw the blame on others. Even where such blame is due and correction is necessary, their own mind is free from a sense of grievance, for they forgive and cover other men's faults. This as far as other people are concerned. But we may be ourselves at fault, and perhaps we brought some calamity on ourselves. The righteous man is not necessarily perfect. In such circumstances his behaviour is described in the next verse. (3.134)

9:60 - Alms are for the poor and the needy and those employed to administer the (funds); for those whose hearts have been (recently) reconciled (to truth); for those in bondage and in debt; in the cause of Allah; and for the wayfarer: (thus is it) ordained by Allah and Allah is full of knowledge and wisdom. 1320

1320 Alms or charitable gifts are to be given to the poor and the needy and those who are employed in their service. That is, charitable funds are not to be diverted to other uses, but the genuine expenses of administering charity are properly chargeable to such funds. Who are the needy? Besides the ordinary indigent, there are certain classes of people whose need is great and should be relieved. Those mentioned here are: (1) men who have been weaned from hostility to Truth, who would probably be persecuted by their former associates, and require assistance until they establish new connections in their new environment: (2) those in bondage, literally and figuratively: captives of war must be redeemed: slaves should be helped to freedom-, those in the bondage of ignorance or superstition or unfavourable environment should be helped to freedom to develop their own gifts: (3) those who are held in the grip of debt should be helped to economic freedom: (4) those who are struggling and striving in Allah's Cause by teaching or fighting or in duties assigned to them by the Islamic State, who are thus unable to earn their ordinary living: and (5) strangers stranded on the way. All thesehave a claim to charity. They should be relieved by individual or organised effort, but in a responsible way. In this verse, the word sadaqat refers to obligatory charity (zakat). See n. 1318 above. (9.60)

9:79 - Those who slander such of the believers as give themselves freely to (deeds of) charity as well as such as can find nothing to give except the fruits of their labor and throw ridicule on them Allah will throw back their ridicule on them: and they shall have a grievous penalty. 1333

1333 When financial help is necessary for the Cause, every Muslim contributes what he can. Those who can afford large sums are proud to bring them in of their own free-will, and those who are very poor contribute their mite or their labour. Both kinds of gifts are equally precious because of the faith and good-will behind them, and only cynics will laugh at the scantiness of the one or the lavishness of the other. Sometimes they not only laugh, but attribute wrong motives to the givers. Such conduct is here reprimanded. (9.79)

22:41 - (They are) those who if We establish them in the land establish regular prayer and give regular charity enjoin the right and forbid wrong: with Allah rests the end (and decision) of (all) affairs. 2819

2819 "Enjoining the right and forbidding the wrong" is an essential duty of the Muslim Ummah and one of the main purposes for which it has been raised. (See iii. 104, 110; ix. 71, 111-112, xxii, 41). (22.41)

23:4 - Who are active in deeds of charity;

30:38 - So give what is due to kindred the needy and the wayfarer. That is best for those who seek the Countenance of Allah and it is they who will prosper. 3550 3551

3550 For Wajh (Face, Countenance), see n. 114 to ii. 112. Also see vi. 52. (30.38)

30:39 - That which ye lay out for increase through the property of (other) people will have no increase with Allah: but that which ye lay out for charity seeking the Countenance of Allah (will increase): it is these who will get a recompense multiplied. 3552 3553

3552 Riba (literally 'usury' or 'interest') is prohibited, for the principle is that any profit which we should seek should be through our own exertions and at our own expense, not through exploiting other people or at their expense, however we may wrap up the process in the spacious phraseology of high finance or City jargon. But we are asked to go beyond this negative precept of avoiding what is wrong. We should show our active love for our neighbor by spending of our own substance or resources or the utilization of our own talents and opportunities in the service of those who need them. Then our reward or recompense will not be merely what we deserve. It will be multiplied to many times more than our strict account. According to Commentators this verse specially applies to those who give to others, whether gifts or services, in order to receive from them greater benefits in return. Such seemingly good acts are void of any merit and deserve no reward from Allah, since He knows the real intention behind such ostensibly good deeds. (30.39)

3553 Seeking the "Face" or "Countenance" of Allah, i.e., out of our pure love for the true vision of Allah's own Self. See also n. 3550 above. (30.39)

31:4 - Those who establish regular Prayer and give regular Charity and have (in their hearts) the assurance of the Hereafter. 3582

3582 The righteous are distinguished here by three marks, which are summed up in the phrase "doers of good", viz.: (1) they yearn towards Allah in duty, love, and prayer, (2) they love and serve their fellow-men in charity, (3) they win peace and rest for themselves in the assured hope of the Future. (31.4)

35:29 - Those who rehearse the Book of Allah establish regular Prayer and spend (in Charity) out of what We have provided for them secretly and openly hope for a Commerce that will never fail: 3914 3915

3914 The man of God takes Allah's Revelation ("the Book") to heart, ever seeks to get closer and closer to Allah ("regular Prayer"), and in doing so, is moved more and more to practical Charity for his fellow-creatures. He is not ashamed of his Charity ("openly"), but he does not do it to be seen by men ("secretly"): he just does what is necessary for his fellow-creatures, whether people talk about it or not. (35.29)

3915 Here is a metaphor from commerce. The good man's Charity comes not merely out of superfluities, but out of "what Allah has provided" for him. He therefore recognises two things: (1) that his wealth (literal and metaphorical) is not his absolutely, but that it is given to him by Allah; and (2) that he must deny himself the use of some of it, as a merchant puts by some of his wealth to invest as capital. Only, the godly man's commerce will never fail or fluctuate; because Allah guarantees him the return, and even adds something to the return out of His own Bounty. That is, Allah gives more than ever our merits deserve. (35.29)

51:19 - And in their wealth and possessions (was remembered) the right of the (needy) him who asked and him who (for some reason) was prevented (from asking). 5001

5001 True charity remembers not only those in need who ask, but also those who are prevented by some reason from asking. The man of true charity seeks out the latter. There may be various reasons which prevent a man from asking for help: (1) he may be ashamed to ask, or his sense of honour may prevent him from asking; (2) he may be so engrossed in some great ideal that he may not think of asking; (3) he may even not know that he is in need, (4) he may not know that you possess the things that can supply his needs; and (5) he may be a dumb and helpless creature, whether a human being or a dumb animal, or any creature within your ken or power. Charity in the higher sense includes all help, from one better endowed to one less well endowed. Cf. n. 179 to ii. 177; also ii. 273-274, and notes 322 and 323. (51.19)

57:7 - Believe in Allah and His Apostle and spend (in charity) out of the (substance) whereof He has made you heirs. For those of you who believe and spend (in charity) for them is a great Reward. 5281

5281 Whenever power or wealth or influence or any good thing is transferred from one person or group of persons to another, it involves added responsibilities to the persons receiving these advantages. They must be the more zealous in real charity and all good works, for that is a part of the evidence which they give of their faith and gratitude. And, besides, their good deeds carry their own reward. (57.7)

57:10 - And what cause have ye why ye should not spend in the cause of Allah? For to Allah belongs the heritage of the heavens and the earth. Not equal among you are those who spent (freely) and fought before the Victory (with those who did so later). Those are higher in rank than those who spent (freely) and fought afterwards. But to all has Allah promised a goodly (reward) and Allah is well-acquainted with all that ye do. 5285 5286

5286 This is usually understood to refer to the Conquest of Makkah, after which the Muslims succeeded to the power and position which the Pagan Quraish had so misused at Makkah. Thereafter the Muslims had the hegemony of Arabia, and in a few centuries, for a time, the hegemony of the world. But the words are perfectly general, and we must understand the general meaning also: that the people who fight and struggle in Allah's Cause and give of their best to it at any time are worthy of praise: but those are worthy of special distinction who do it when the Cause is being persecuted and in most need of assistance, before victory comes. (57.10)

57:11 - Who is he that will loan to Allah a beautiful Loan? For (Allah) will increase it manifold to his credit and he will have (besides) a liberal reward. 5287

57:18 - For those who give in Charity men and women and loan to Allah a Beautiful Loan it shall be increased manifold (to their credit) and they shall have (besides) a liberal reward. 5298

58:12 - O ye who believe! W hen ye consult the Apostle in private spend something in charity before your private consultation. That will be best for you and most conducive to purity (of conduct). But if ye find not (the wherewithal) Allah is Oft-Forgiving Most Merciful. 5350 5351

5350 In the Kingdom of Allah all instruction or consultation is open and free. But human nature is weak. And people want special instruction or private consultation with the Prophet from one of several motives: (1) they may have, or think they have, a special case, which they are not willing to disclose to their brethren in general; (2) they may have some sense of delicacy or dignity, which can only be satisfied by a private interview; (3) they may even be selfish enough to want to monopolise the Prophet's time. These motives are, in an ascending order, worth discouraging; and yet, considering the weakness of human nature, they cannot be reprobated to the extent of shutting out their victims from chances of improvement. It is therefore recommended that they spend something in charity for the good of their poorer brethren before they indulge in such weaknesses. (58.12)

5351 The charity is a sort of expiation for their pardonable weakness. Having made some monetary sacrifice for their poorer brethren they could face them with less shame, and the charity would direct their attention to the need for purifying their motives and conduct. At the same time, this special charity is not made obligatory, lest such persons should be shut out altogether from chances of the higher teaching on account of their pardonable foibles. (58.12)

63:10 - And spend something (in charity) out of the substance which We have bestowed on you before death should come to any of you and he should say "O my Lord! why didst thou not give me respite for a little while? I should then have given (largely) in charity and I should have been one of the doers of good." 5477

5477 "Substance" or "Sustenance". Whatever good we enjoy comes from Allah, and it is our duty to use some of it in the service of others, for that is Charity and the service of Allah. Every unselfish act is Charity. And we must not postpone our good resolutions to the future. Death may come suddenly on us, and we cannot then be allowed to plead for more time. Every present moment calls urgently for its good deed. (63.10)

64:16 - So fear Allah as much as ye can; listen and obey; and spend in charity for the benefit of your own souls: and those saved from the covetousness of their own souls they are the ones that achieve prosperity. 5497 5498 5499

5497 "Fear Allah" combined with "as much as you can" obviously means: "lead lives of self-restraint and righteousness": the usual meaning of Taqwa: see n. 26 to ii. 2. (64.16)

5498 Charity is meant to help and do good to other people who need it. But it has the highest subjective value for the person who gives it. Like mercy "it blesseth him that gives and him that takes". It purifies the giver's soul: the affection that he pours out is for his own spiritual benefit and progress. Cf. Coleridge: "He prayeth best who loveth best all things both great and small, for the Great God Who loveth us, Who made and loveth all". (64.16)

5499 Cf. lix. 9. Our worst enemy is within ourselves,-the grasping selfishness which would deprive others of their just rights or seize things which do not properly belong to it. If we can get over this covetous selfishness, we achieve real Prosperity in justice and truth. (64.16)

64:17 - If ye loan to Allah a beautiful loan He will double it to your (credit) and He will grant you Forgiveness: for Allah is most Ready to appreciate (service) Most Forbearing 5500 5501

5500 Cf. ii. 245 and n. 276. Our Charity or Love is called a loan to Allah, which not only increases our credit account manifold, but obtains for us the forgiveness of our sins, and the Capacity for increased service in the future. (64.17)

5501 Cf. xiv. 5, n. 1877; and xxxv. 30, n. 3917. Allah's appreciation of our service or our love goes far deeper than its intrinsic merits or its specific expression on our side. His reward is beyond our deserts, and passes over out defects. He judges by our motives, which He can read through and through: see next verse. (64.17)

73:20 - Read ye therefore as much of the Qur'an as may be easy (for you); and establish regular Prayer and give regular Charity; and loan to Allah a Beautiful Loan. And whatever good ye send forth for your souls Ye shall find it in Allah's presence yea better and greater in Reward. And seek ye the Grace of Allah: for Allah is Oft-Forgiving Most Merciful. 5771 5772 5773 5774 5775 5776 5777

5775 Cf. ii. 2456, and n. 276, where the meaning of "a Beautiful Loan" is explained. See also lvii. 18. The "Beautiful Loan" should be that of our own souls. We should expect no retums in kind, for that is not possible. But the reward we shall find with Allah will be infinitely greater and nobler. Cf. the biblical phrase, "Lay up for yourselves treasures in heaven" (Matt. vi. 20). (73.20)

5776 Any good that we do raises our own spiritual status and dignity. We must not think that when we speak of Allah's service or Allah's Cause, we are doing anything for His benefit: He is independent of all needs whatsoever. (73.20)

75:31 - So he gave nothing in charity nor did he pray! 5826

5826 His indictment in this and the succeeding verse consists of four counts: (1) he neglected prayer; (2) he neglected charity; (3) he rejected Truth; and (4) he turned away. In lxxiv. 43-46, the four counts are (1) neglecting prayer; (2) neglecting charity; (3) talking vanities; (4) denying the Day of Judgment; see n. 5803, Nos. (1) and (2) are identical in both places, and Nos. (3) and (4) are analogous. Rejecting the truth is equivalent to talking vanities and making an alliance with falsehoods. Denying the Day of Judgment means behaving as if no account was to be given of our actions, i.e., turning away from right conduct. An additional touch is found here in verse 33. See next note. (75.31)

Sahih Bukhari Hadith Subjects
Zakat

7. Charity must be from money earned honestly
B 2.491

8. Practicing charity before such time comes when nobody would accept I

10. Charity practiced by a niggardly person
B 2.500, B 2.501

13. Giving charity to a wealthy person unknowingly
B 2.502

14. Giving charity to one's own son unknowingly
B 2.503

15. Giving charity with the right hand
B 2.504, B 2.505

16. Ordering servant to give charity
B 2.506

17. Only the wealthy are required to give charity
B 2.507, B 2.508, B 2.509

9. Giving charity on day of receipt of earnings
B 2.510

20. Exhorting one to give in charity
B 2.511, B 2.512, B 2.513, B 2.514

21. Giving in charity as much as one can afford
B 2.515

22. Charity expiates sins
B 2.516

23. A pagan giving charity and then embraces Islam
B 2.517

24. Servant giving in charity on order of his master
B 2.518, B 2.519

25. A lady giving in charity without spoiling her husband's property
B 2.520, B 2.521

26. 'As for him who gives in charity' (Surah 92 Ayah 5)-10
B 2.522

28. Giving in charity from earnings and trade

29. Every Muslim must give in charity
B 2.524

46. Giving charity to orphans
B 2.544

54. Ushr 1/10 of yield to be given in charity
B 2.560

59. Giving to the Prophet and his offspring in charity
B 2.568

60. The slavegirls of the wives of the Prophet accepting charity
B 2.569, B 2.570

63. Imam's invocation for one who gives in charity
B 2.574

Fiqh-us-Sunnah
Fiqh 4.86

The Deeds that Benefit the Departed Souls and Proffering Reward for Good Deeds to the Messenger of Allah (peace be upon him)

There is consensus that a deceased person benefits from all good deeds for which he or she in his or her life might have been a cause. Abu Hurairah reported, "The Prophet, peace be upon him, said, 'When a person dies all his good deeds cease except for three: a continuous act of charity, beneficial knowledge, and a righteous son who prays for him'.'' (Muslim, and the Sunan) Also Abu Hurairah reported, "The Prophet, peace be upon him, said, 'The righteous works that continue to benefit a believer after his death include the knowledge that he taught and spread among others, a righteous son whom he leaves behind, or a copy of the Qur'an that he bequeaths to his inheritors, or a mosque that he builds, or a rest house that he builds for the wayfarers, or a canal of water that he digs for the benefit of others, or a charity that he gives out of his property during his life while he is sound of health. He will continue to receive reward for all these even after his death.' (Ibn Majah)

Fiqh-us-Sunnah
Fiqh 2.29a

The excellence of the duha prayer

Many hadith describe the excellence of the duha prayer.

Abu Dharr reports that the Prophet sallallahu aleihi wasallam said: "Charity is required from every part of your body daily. Every saying of 'Glory be to Allah' is charity. Every saying of 'Praise be to Allah' is charity. Every saying of 'There is no God but Allah' is charity. Every saying of 'Allah is the Greatest' is charity. Ordering the good is charity. Eradicating the evil is charity. And what suffices for that (as a charity) are the two rak'at of duha." This is related by Ahmad, Muslim, and Abu Dawud.

Ahmad and Abu Dawud record from Buraidah that the Prophet sallallahu alehi wasallam said: "In a human (body) there are 360 joints and man must make a charity for each one." The people said: "Who can do that, O Messenger of Allah?" He responded: "One may cover the mucus that one finds in the mosque or remove something harmful from the road. If one could not do that, he could pray two rak'at of duha and that will be sufficient for him."

Sahih Muslim Hadith
Hadith 1557 Narrated by
AbuDharr

Allah's Apostle (peace be upon him) said: In the morning charity is due from every bone in the body of every one of you. Every utterance of Allah's glorification is an act of charity. Every utterance of praise of Him is an act of charity, every utterance of profession of His Oneness is an act of charity, every utterance of profession of His Greatness is an act of charity, enjoining good is an act of charity, forbidding what is disreputable is an act of charity, and two rak'ahs which one prays in the forenoon will suffice.

Fiqh-us-Sunnah
Fiqh 4.88a

The Best Present for the Deceased

Ibn al-Qayyim said, "The best present for the deceased is an act that is most beneficial to people, for example, freeing a slave.Thus a sadaqah giving in charity is better than fasting on behalf of the deceased. The best charity is that which fulfills someone's need and is continuous. The Prophet, peace be upon him, said, "The best charity is to give people a drink of water." This applies to a place where water is scarce. Otherwise, giving someone a drink of water from a river or a canal would not be better than feeding the hungry who need food. Likewise, supplication and asking forgiveness for the deceased is beneficial to the deceased, especially when the supplicant is sincere, earnest, and humble in his supplication. Such a supplication is better than charity, just as regular prayer (salah) is better than the funeral prayer and than supplicating for the deceased by his grave.

In general, the best gift to send the deceased is freeing a slave, giving in charity, asking forgiveness for him or her, and making the Hajj (pilgrimage) on his or her behalf.

Sahih Al-Bukhari Hadith
Hadith 2.566 Narrated by
Abdullah bin Umar

Umar bin Al-Khattab gave a horse in charity in Allah's cause and later he saw it being sold in the market and intended to purchase it. Then he went to the Prophet and asked his permission. The Prophet said, "Do not take back what you have given in charity." For this reason, Ibn 'Umar never purchased the things which he had given in charity, and in case he had purchased something (unknowingly) he would give it in charity again.

Sahih Al-Bukhari Hadith
Hadith 4.141 Narrated by
Abu Huraira

The Prophet said, "Charity is obligatory every day on every joint of a human being. If one helps a person in matters concerning his riding animal by helping him to ride it or by lifting his luggage on to it, all this will be regarded charity. A good word, and every step one takes to offer the compulsory congregational prayer, is regarded as charity; and guiding somebody on the road is regarded as charity."

Sahih Muslim Hadith
Hadith 3764 Narrated by
Jabir ibn Ab

Allah's Messenger (peace be upon him) said: Never a Muslim plants a tree, but he has the reward of charity for him, for what is eaten out of that is charity; what is stolen out of that, what the beast eat out of that, what the birds eat out of that is charity for him. (In short) none incurs a loss to him but it becomes a charity on his part.

Sahih Al-Bukhari Hadith
Hadith 3.121 Narrated by
Abu Huraira

Allah's Apostle 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 replied, "Yes, and I hope you will be one of them."

Sahih Al-Bukhari Hadith
Hadith 4.11 Narrated by
Abu Huraira

A man asked the Prophet, "O Allah's Apostle! What kind of charity is the best?" He replied. "To give in charity when you are healthy and greedy hoping to be wealthy and afraid of becoming poor. Don't delay giving in charity till the time when you are on the death bed when you say, 'Give so much to so-and-so and so much to so-and so,' and at that time the property is not yours but it belongs to so-and-so (i.e. your inheritors)."

Sahih Al-Bukhari Hadith
Hadith 4.22 Narrated by
Aisha

A man said to the Prophet, "My mother died suddenly, and I think that if she could speak, she would have given in charity. May I give in charity on her behalf?" He said, "Yes! Give in charity on her behalf."