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Meditations on Virtues of Voluntary Charity (Sadaqa)
Author : Dr. Nidal Sultan
Date Added : 30-04-2014

All perfect praise be to Allah, The Lord of the Worlds. Peace and blessings be upon Prophet Mohammad and upon all his family and companions and upon whoever followed his guidance until the Day of Resurrection:

Allah, The Almighty, has made supererogatory acts of worship a means of gaining his love and support. The most rewarding of these acts is voluntary charity, and following are some meditations on its virtues, which I wanted to share with my Muslim brethren. I beseech Allah to make us among those who listen and follow the most righteous of what is said.

Meditation No. (1): None of Man`s Wealth Remains Except That Which He/She Has Given in Charity.

Prophet Mohammad (PBUH) said: "Man says: "My wealth! My wealth!" The Prophet (PBUH) responds: "None of your wealth remains except that which you had given in charity."  [Moslim].

The meaning intended by the Prophet (PBUH) in this Hadith is that whatever man eats perishes whatever he puts on wears out, and whatever he gives in charity remains.

Moreover, Aisha (may Allah be pleased with her) reported that when the Prophet`s companions slaughtered a goat, he said: "What is left of it?" she said: "its shoulder." He said: "All of it is left except its shoulder." [Al-Tirmizi].

Accordingly, there is no way that a person could reap the fruits of his wealth after death except through charity that he had given. 

Meditation No. (2): Charity is Like Seeds of Good Deeds, Preserved and

Grown by Allah for their Owner.

Allah, The Almighty, doesn`t only preserve the charity for its giver, but also multiplies and grows it for him/her out of His grace and mercy until it becomes as big as a mountain. He Says in the Holy Quran (What means): "The parable of those who spend their substance in the way of God is that of a grain of corn: it groweth seven ears, and each ear Hath a hundred grains. God giveth manifold increase to whom He pleaseth: And God careth for all and He knoweth all things." [Al-Baqarah/261]. He also Says (What means): "Who is he that will loan to God a beautiful loan, which God will double unto his credit and multiply many times? It is God that giveth (you) Want or plenty, and to Him shall be your return." [Al-Baqarah/245].

Moreover, Prophet Mohammad (PBUH) says: "If one give in charity what equals one date-fruit from the honestly-earned money and Allah accepts only the honestly earned money --Allah takes it in His right (hand), then enlarges its reward for that person (who has given it), as anyone of you brings up his baby horse, so much as that it becomes as big as a mountain." [Bukhari].

Meditation No. (3): The Charity Giver Benefits From it More Than the Poor Recipient Does.

Following are some fruits of charity, which are reaped by its giver:

-It extinguishes sin as the Prophet (PBUH) says: "Charity extinguishes sin as water does fire." [Al-Tirmizi].

-It is a shade for its giver on the Day of Judgment as the Prophet (PBUH) says: “Everyone is protected by the shade of their charity until people are being separated “{Ahmad}.

-It heals the sick as the Prophet (PBUH) says: “Treat the sick with giving charity." [Baihaqi&Tabarani].

-It cleanses wealth from wrongdoings as the Prophet (PBUH) said to the merchants: "Oh! Merchants! Your dealings involve a lot of swearing, so cleanse them with charity." [Abu Dawood].

Whoever closely examines the fruits of charity realizes that the reward of its giver is greater and larger than the benefit received by the poor recipient.

Meditation No. (4): Allah and His Messenger Pledged to Replace Charity.

Allah, To Him belongs Might and Majesty, Says (What means): "Say: "Verily my Lord enlarges and restricts the Sustenance to such of his servants as He pleases: and nothing do ye spend in the least (in His cause) but He replaces it: for He is the Best of those who grant Sustenance." [Saba/34].

Prophet Mohammad (PBUH) said: "I swear on three: Wealth doesn`t decrease by giving charity, an injustice which a person endures, Allah grants him more honor, and a person who asks to be given charity while not in need becomes poorer." [Al-Tirmizi].

A true believer must realize the truthfulness of Allah`s and His Messenger`s promise.

Meditation No. (5):  The Fruits of Charity are Only Annulled by its Giver.

Despite the virtues and fruits of charity, its giver could annul them in two ways:

1. Showing off

2. Reproach and injury

Therefore, Allah has warned us against that in the following verse (What means): "O you, who believe, annul not your voluntary almsgivings with reproach and injury, as one who expends of his substance to show off to men and believes not in God and the Last Day. The likeness of him is as the likeness of a smooth rock on which is soil, and a torrent smites it, and leaves it barren. They have no power over anything that they have earned. God guides not the disbelieving folk." [Al-Baqarah/264].

 

And All Perfect Praise Be To Allah, The Lord of The Worlds

 

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Summarized Fatawaa

What is the ruling of Islamic Law regarding one who purchases a sacrificial animal (uḍḥiyah) and it then develops a defect before slaughter?

Praise be to Allah, and peace and blessings upon our master, the Messenger of Allah.
If a defect that invalidates the sacrifice (uḍḥiyah) arises after its purchase — for example, if one purchased a sound, defect-free animal, and it then developed a limp, blindness in one eye, or a similar defect before slaughter — it does not fulfill the requirement of a valid uḍḥiyah, according to the Shāfi'ī school.
It is stated in Asnā al-Maṭālib fī Sharḥ Rawḍ al-Ṭālib (Vol.1/P.535): "Even if the limp develops [in the animal] while the knife is upon it, it still does not fulfill the requirement, because it is lame at the moment of slaughter — this is analogous to a case where a sheep's leg breaks and one hastens to slaughter it [in that condition]."
The Ḥanbalī school, however, held that if the one offering the sacrifice purchased the animal while it was sound and defect-free, and a defect then befell it afterward, the sacrifice remains valid and there is no obligation to replace it.
It is stated in Masā'il al-Imām Aḥmad, one of the Ḥanbalī reference works (Vol.8/P.4021): "I said: If a person purchases the sacrificial animal while it is sound, and it is then afflicted with illness, blindness in one eye, or a broken limb [before slaughter]? He [Imam Aḥmad] said: It is said that it still fulfills the requirement. Isḥāq said likewise, because he purchased it while sound, and the defect befell it only afterward, so it remains sufficient on his behalf." [End of quote]
Accordingly, a sheep afflicted with a defect that invalidates the sacrifice does not fulfill the requirement of a valid uḍḥiyah — whether the defect arose after purchase or during the slaughter itself — according to the Shāfi'ī school. However, there is no objection to following the Ḥanbalī position on this matter [as a valid alternative]. And Allah, the Most High, knows best.

What is the ruling on fasting?

Fasting in Ramadan is an individual obligation (Fard ‘Ayn) upon every mature, sane Muslim who is capable of fasting.
Fasting can also be recommended (Mustahabb), such as voluntary fasting on Mondays and Thursdays, fasting on the Day of Arafah for those not performing Hajj, and fasting on Ashura.
Fasting can be prohibited (Haram), such as fasting on the two Eid days, the Day of Doubt (Yawm al-Shakk), and the Days of Tashreeq.
Some types of fasting are disliked (Makruh), such as singling out Friday or Saturday for fasting without a specific reason and fasting on the Day of Arafah for a pilgrim.

What is the recommended supplication (Du'a) upon breaking the fast, and is it recited before or after breaking it?

 
All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
It is recommended (Mustahabb) for a fasting person to recite upon breaking the fast—that is, immediately after eating or drinking—the supplication: "Allahumma laka sumtu wa 'ala rizqika aftartu" (O Allah, for You I have fasted, and with Your provision I have broken my fast).
 
This is because our master, the Prophet (peace and blessings be upon him), used to say this. The narration was recorded by Abu Dawud with a good (Hasan) chain of transmission, albeit in a Mursal form (a narration where a Successor reports directly from the Prophet). Shaykh al-Islam Imam Ibn Hajar al-Haytami (may Allah have mercy upon him) stated: "Its Mursal status is inconsequential, as it pertains to virtuous deeds (Fada'il); furthermore, it was connected (Mawsul) through another chain of transmission." [Tuhfat al-Muhtaj, Vol.3/P.425]
 
It is also recommended to recite: "Dhahaba al-dhama'u wa ibtallat al-'uruqu wa thabata al-ajru in sha' Allah" (The thirst has gone, the veins are moistened, and the reward is confirmed, if Allah wills).
 
This was recorded by Abu Dawud with a good (Hasan) chain. Our leading jurists (Imams) have explicitly stated that it is recommended for the fasting person to combine both supplications.
 
Imam al-Bajuri (may Allah have mercy upon him) stated:
 
 
"And his saying following his breaking of the fast—that is, it is recommended to say: 'O Allah, for You I have fasted, upon Your provision I have broken my fast, in You I have believed, to You I have submitted, and upon You I have relied. The thirst has gone, the veins are moistened, and the reward is confirmed, if Allah wills. O You of vast bounty, forgive me. Praise be to Allah Who aided me so that I fasted, and provided for me so that I broke my fast. O Allah, grant us success in fasting, enable us to stand in night prayer during it, and aid us in it while people sleep, and admit us to Paradise in peace.'" [Hashiyat al-Bajuri, Vol.1/P.562]
 
Furthermore, the fasting person may supplicate with whatever good he or she wishes, for the supplication of a fasting person is answered. Al-Bayhaqi recorded on the authority of Anas ibn Malik that the Messenger of Allah (peace and blessings be upon him) said: "Three supplications are not rejected: the supplication of a parent for his child, the supplication of a fasting person, and the supplication of a traveler." And Allah Almighty knows best.

Is it permissible for a menstruating woman to recite the Quran from the computer without actually touching the Quran?

It is not permissible for a woman in her menstrual period, or in postpartum to recite the Quran, even by heart, or without actually touching the Quran itself. Recitation itself is what is prohibited on her regardless of how it is done. However, it is permissible for her to surf through the Quran by her eyes, or to recall it in her head without uttering the words. There is no harm for her to look at the Quranic verses on the computer without touching it, or to utter the words as this is called looking not reciting or reading.

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