On the authority of Abu Huraira who said that the Messenger of Allah (peace be upon him) said, “Every small bone of everyone has upon it a charitable act for every day upon which the sun rises. Bringing about justice between two is an act of charity. Helping a man get on his mount, lifting him onto it or helping him put his belongings on to it, is a charitable act. A good word is a charitable act. Every step you take toward the prayer is a charitable act. And removing a harmful thing from the path is a charitable act.” Recorded by al-Bukhari and Muslim.
- “Every joint of everyone has upon it a charity for every day ..
- “Bringing about justice between two is an act of charity.”
- “Helping a man get on his mount … is a charitable act.”
- “A good word is a charitable act”
- “Every step you take toward the prayer is a charitable act.”
- “And removing a harmful thing from the path is a charitable act”
- The Dhuha Prayer
- Other Points Related to This Hadith
Another Narrations: There are other relevant hadith of a similar nature that should be pointed out here. For example, Muslim records the following hadith on the authority of Aisha, “Every human is created [by Allah] with three hundred and sixty joints. Whoever mentions Allah’s greatness, praises Allah, states Allah’s oneness, extols Allah, asks Allah for forgiveness, removes a stone from the path of the people or a thorn or a bone from the path of the people, orders good, or eradicates evil to the amount of those three hundred and sixty bones and joints, he walks on that day having distanced himself from the Fire.” This hadith, like the previous hadith in al-Nawawi’s collection, shows that the words of dhikr are some of the acts of charity that a person is recommended to perform on each day. The result of those charities, if done with the proper intention, is to distance oneself from the Hell-fire.“
Muslim also records from Abu Dharr that the Prophet (peace be upon him) said, “Every morning there is on the bones and joints of any of you a charitable act. Every tasbeehah is a charitable act; every tahmeedah is a charitable act; every tahleelah is a charitable act; every takbeerah is a charitable act; ordering good is a charitable act; eradicating evil is a charitable act. To fulfill that charity, it is sufficient to pray two rakats of Dhuha.” This hadith mentions many of the aspects discussed in the previous hadith in al-Nawawi’s collection. However, it includes an important addition: the way in which one can fulfill the acts of charity due to one’s bones and joints. This is the performance of the Dhuha prayer that shall be commented upon later, Allah willing.
Finally, both al-Bukhari and Muslim record the following hadith, “Charity is obligatory upon every Muslim.” It was said, “What if someone does not have the means?” He said, “Let him work with his two hands, thus benefiting himself and giving charity.” It was then said, “What do you say if he cannot do that?” He answered, “Then he should help one in need.” Again it was said to him, “What if he cannot do that?” He replied, “Let him order virtues or goodness.” It was said, “What about if he does not do that?” He answered, “He should then abstain from evil, and that will be charity on his behalf.“
General Comments About the Hadith: This hadith is a great reminder of how Allah has blessed mankind. It also shows how mankind should react to the great blessings and bounties that they have generously received from their Creator. This hadith also shows that acts of charity are not just open to those who have wealth. Instead, there are numerous deeds that one can perform that are, in reality, also acts of charity. This hadith also demonstrates the importance of doing acts of kindness toward one another.
1. “Every joint of everyone has upon it a [recommended] charity for every day upon which the sun rises.”
This hadith alludes to the marvelous creation of humans. When one thinks about how humans are created and how the different parts interact with each other, one cannot help but be amazed and awed. Allah Himself has mentioned the wonderful manner in which humans have been created. Allah says, “Verily, We created man in the best mold” (al-Teen 4). Allah also says, “O man! What has made you careless about your Lord, the Most Generous? [He] who created you, fashioned you perfectly, and gave you due proportion. In whatever form He willed, He put you together” (Infitaar 6-8).
These are some of the great signs of Allah. They should make humans wake up and realize that this creation has not come from nothing. Instead, it must have a creator and, furthermore, that creator must be a wise, all-knowing creator. Allah says in the Quran, “We shall show them our signs in the Universe and in their own selves until it becomes manifest to them that this is the truth” (Fussilat 53). Another verse states, “And on the earth are signs for those who have faith with certainty. And also in your own selves. Will you then not see?” (Dhaariyaat 20-21 ).
In particular, though, how should someone react to this great blessing of the small bones and joints in one’s body? The appropriate response is described in this hadith. For everyone of those bones and joints, one should do acts of charity and kindness as a means of gratitude to Allah. But this act of gratitude should not be done simply once in one’s life but, in fact, it should be done every day.
1.1 The Meaning of the Word “Upon”
In the Quran, Allah has told the believers to be thankful for the blessings they have received and to give thanks to Him. Allah says, for example, “So eat of the lawful and good food which Allah has provided for you. And be grateful for the bounties from Allah, if it is truly He whom you worship” (Nahl 114). The word used by the Prophet (peace be upon him) in this hadith, (“upon”), is usually understood to mean obligation, in other words, “obligatory upon”. But the word can imply what is obligatory as well as what is recommended. Many of the commentators on this hadith understand its usage here to be that of “strong recommendation” and not that of obligation. According to that understanding, the acts of gratitude due to one’s bones and joints are recommended but not required. Studying the specific acts that the Prophet (peace be upon him) mentioned in this hadith would also lend itself to this conclusion.
Some commentators understand this phrase in its most general sense implying both obligation and recommendation. In other words, it is referring to acts of gratitude, some of which are obligatory and some of which are recommended. From ibn Rajah’s commentary on this hadith, it seems that this is the view he favors. He stated, “The apparent meaning of this hadith is that giving thanks by these acts of charity is obligatory upon the Muslim every day. But thankfulness is of two levels . . . ” Ibn Rajah states that thankfulness and gratitude to Allah can be divided into two categories: obligatory and recommended.
The thankfulness that is obligatory is where the person, out of gratitude to Allah, performs the obligatory deeds and refrains from the prohibited deeds. This type of thankfulness is sufficient for a person in being thankful for the bounties of his body, health and so forth. Ibn Rajah quotes one of the earlier generations as saying, “Thankfulness is avoiding what is sinful.” Another one said, “Thankfulness is not using any of [Allah’s] bounties to help in disobeying Him.” Abu Haazim stated that the one who only gives a verbal expression of thanks and does not give thanks with all of his body is like a person who has a piece of clothing and he takes it by its end but does not wear it. In that case, the garment does not protect him from cold, heat, snow or rain.
The recommended, non-obligatory aspect of gratitude is for a person to go beyond the above and perform voluntary, recommended deeds and remain away from the disliked deeds. In other words, the person performs the voluntary prayers, voluntary fasts, voluntary charity and so forth. This is the type of gratitude to Allah that is expressed by Allah’s closest and most beloved servants. The supreme example for this type of gratitude can be found in the Prophet Muhammad (peace be upon him). He would spend so much time in prayer at night that his feet would start to swell from the long standing. When he was asked why he was doing such although his past and future sins had been forgiven, he answered, “Shouldn’t I be a thankful servant?” (Recorded by al-Bukhari and Muslim.)
1.2 The Significance of the Word (Sulaama)
In commenting on this hadith, most commentators take it for granted that the meaning of sulaama in this hadith are all of the bones and joints in the human body. However, this understanding may be influenced by the hadith from Aisha that mentions both mafsil (joints) and sulaama and states that they are three hundred and sixty in number. This hadith is independent of that hadith and makes no reference to mafsil at all but only to the sulaama. This particular word used by the Prophet (peace be upon him) is probably of some significance.
As was mentioned above, specifically the word sulaama refers to the small bones in the hands and feet. These bones are put together in a magnificent manner. It is their interaction that allows the dexterity that humans possess in their hands. They are also what give the feet proper balance to move about. In this hadith, the Prophet (peace be upon him) specifically used this word sulaama) and stated that people must be thankful and do acts of charity and kindness in response to this blessing. Al-Baitaar emphasizes this point in his commentary. He states that these bones are some of the keys to the progress and civilization that humans have been able to achieve. It is these bones that allow humans to grasp, move, construct and build things.
Therefore, they are a great blessing for which one must truly be thankful. To give al-Baitaar’s argument more force, one can simply imagine how difficult so many daily chores would be without the use of these essential and important bones. For example, many of the forms of communication and learning are made quite easy due to these bones. When one takes the time to ponder over the blessing of these bones, one feels that he must do something out of gratitude to Allah for these great blessings.
Although these bones are of extreme importance, there may be another significant aspect to the Prophet’s mentioning of these small bones. In a human’s life, these small bones, however important, do not play as essential a role as the necessary organs that Allah has given human beings. The heart, the brain, the lungs and the liver, just to mention a few, are of greater significance and necessity than the bones mentioned in this hadith. The faculties of hearing, seeing and thinking are the necessary forces behind the proper use of the bones in the hands and feet. If the reaction to the small bones is one of gratitude, such that one should do acts of charity and kindness as a means of giving thanks, what should the reaction be to these essential and marvelous organs and faculties that Allah has given mankind? Obviously, the acts of gratitude must be far greater in quantity than those done for the small bones in one’s hands and feet.
Allah says in the Quran, “Allah has brought you out from the wombs of your mothers while you knew nothing. And He gave you hearing, sight, and hearts that you might give thanks [to Allah]” (al-Nahl 78). This is an important lesson that one must take from this hadith.
Another point must also be made. These small bones in the hands and feet are something that many people may never even stop to consider. They may be too insignificant to many. However, the Prophet (peace be upon him) has brought the believers’ attention to them. They act as a reminder of another very important point: One cannot possibly count, enumerate or even realize all of the great blessings and bounties that he has received from Allah. The situation is exactly as Allah has said in the Quran, “And if you count the blessings of Allah, never will you be able to count them [all]” (Ibraaheem 34). Finally, there is another significant aspect that should be mentioned here. The Prophet (peace be upon him) in this hadith is reminding people of the great blessing of their bodies and health. This blessing is so great that every day a person should perform some acts in gratitude for these blessings.
However, the fact is that physical well-being and good health is often overlooked. People do not think about what a great blessing it is until they become sick or decrepit. The Prophet (peace be upon him) stated, “There are two blessings whose reward many people lose: good health and free time.” (Recorded by al-Bukhari.) In the hadith under discussion here, the Prophet (peace be upon him) has given a great reminder for people not to overlook this great blessing of the physical body and its health.
1.3 Why Mention “Upon which the Sun Rises”?
The Arabic word (usually translated as “day”) is often used for periods of time extending for more than one day or even less than one day. For example, one says, “The Day of Siffeen,” referring to the Battle of Siffeen, although the battle lasted for more than one day. Therefore, in order to remove any trace of ambiguity, the Prophet (peace be upon him) explicitly mentioned, “upon which the sun rises”. With this clarification, the meaning could only be “day” as in a twenty-four hour period. Therefore, the acts of charity mentioned in this hadith are to be performed by the believer on a daily basis.
Al-Haitami points out that the giving thanks on a daily basis is not simply for the initial blessing of the bones but also for their being preserved by Allah on a daily basis. Their preservation and being kept free of injury or disease is yet another blessing from Allah for which man should be thankful.
1.4 The Significance of the Acts of Charity
It is part of Allah’s great kindness and grace for His servants that He has called performing obligatory or recommended acts of gratefulness acts of charity. A person’s response to giving thanks for the blessings he received is to be treated like a person performing a charitable act. In other words, the person will get rewarded for the charity that he performs as an act of thankfulness for bounties he has received. This is indeed a sign of how merciful and giving Allah is. It is as if Allah is telling the believer to express thanks to Him for the blessing of the human body by using it to assist and help Allah’s servants.
The Bounty of Thankfulness is “Greater” than the Worldly Bounty Itself: Many humans receive numerous bounties from Allah, yet they do not recognize that these bounties come from Allah. They, obviously, then do not give thanks and gratitude to Allah for those bounties. They receive their worldly bounties and blessings but they are missing an aspect that is much more important. There are other individuals who have been further blessed and guided by Allah. These are the ones who recognize that those bounties have come from Allah. In return, they give thanks to Allah. These people also receive their portion of worldly blessings from Allah. However, in addition, they have received this religious blessing from Allah: being guided to giving thanks and having gratitude toward Allah. This religious blessing is much more important than any worldly blessing. This will last them beyond this life and into the Hereafter.
In fact, every worldly blessing that is not accompanied with thanks to Allah is a calamity. If Allah blesses a person and guides him to thanking Allah for a bounty he has received, that act of thankfulness is better than that worldly bounty and more beloved to Allah. Allah is pleased with the attribute of thankfulness and gratitude. And He bestows it as a special grace from Himself to whomsoever He wills. The result is that the person will realize that his act of thankfulness to Allah is yet another bounty that Allah has bestowed upon him. He, therefore, should strive once again to thank Allah for that bounty also. This continual realization will make Allah more beloved in the heart of the human and will make him try to please and be grateful to Allah to the best of his ability.
2. “Bringing about justice between two is an act of charity.”
This wording implies bringing peace between two people, making conciliation between two people, judging justly between two people and so forth. It implies bringing two people or parties together in such a way that one has not made something forbidden permissible or vice-versa.
The importance and virtues of making things aright between people was briefly mentioned in the discussion to Hadith Number 15. In this hadith, it is described as a kind of charity toward others. This may be because of the wonderful results that it brings about. It brings about peace, love and harmony between people who may have had, for whatever reason, some disharmony in their relationship with one another. From the shareeah point of view, this goal is so important that it is one of the few areas in which some form of lying is considered permissible. According to al-Bugha and Mistu, reconciling relationships between individuals is a communal obligation (fardh kifaayah). Sultan points out that the effect of such conciliatory behavior is that it will make society like one body, united and working in accord with one another.
In the Quran, Allah commands Muslims to try to reconcile and bring the hearts of believers together. Allah has said, “So fear Allah and make reconciliation among yourselves” (al-Anfaal 1). Allah also says in the Quran, “The believers are nothing else than brothers. So make reconciliation between them and have fear of Allah, such that you may attain mercy” (al-Hujuraat 10). Another verse states, “There is no good in most of their secret talks save (in) him who orders charity or righteousness or conciliation between mankind; and he does this seeking the good pleasure of Allah. We shall give him a great reward” (al-Nisaa 114). This verse makes it clear that making conciliation between people is an act of worship that is pleasing to Allah.
3. “Helping a man get on his mount … is a charitable act.”
This is one of the simple acts by which one may please Allah and express gratitude for the many blessings he has received from Him. Sultan points out that every act wherein a Muslim helps his brother is an act that is pleasing to Allah. In fact, Muslims have been commanded by Allah to help one another in good deeds. Allah says, “Help you one another in virtue and piety” (al-Maaidah 2). Helping one another relieves the burdens and hardships of this life. In general, an individual cannot meet all of his needs without some help from others. Therefore, Muslims must come to one another’s aid. Furthermore, this will help develop love and togetherness in the Muslim community, which is definitely an admirable end.
In modern times, of course, this portion of the hadith may be implemented in many ways. Acts of charity would include, for example, giving another brother a ride in one’s car, helping another brother to jump-start his car, helping a brother load his car and so forth. The Muslim should think of all of these acts that he could face on a day-to-day basis and remember that they are all acts of charity that he should be happy to perform in gratitude to Allah for the blessings he has received.
4. “A good word is a charitable act”
Here again, one finds an excellent but easy means by which to spread happiness and perform a charitable act. Very few humans are not without the physical and mental means to perform this act that is beloved to Allah and that should be performed as an expression of gratitude to Allah. The expression, “a good word,” includes many things. Sindi defines it as “any word by which Allah is remembered or any word which benefits any of Allah’s creation.”
The words used in making remembrance of Allah (dhikr) are good words. Responding to another person’s salutation is considered a good word. Verbally ordering what is good and eradicating what is evil are considered good words. Calling others to Islam is definitely a “good word.” Advising one’s brother forms part of this concept. Interceding on behalf of one’s brother must also be included here. Speaking to the people in a way that makes them pleased and happy is also a charitable act for the person.
An advanced form of speech is one of the aspects that distinguish humans from the animal world. One should use the very important power of speech for what is good. As was discussed in an earlier hadith, a believer should either speak what is good or remain silent. To use one’s tongue in any other way is a gross misuse of this great blessing of speech that Allah has bestowed upon humans.
5. “Every step you take toward the prayer is a charitable act.”
This portion of the hadith indicates the importance of attending the prayer in congregation in the mosque. Every step one takes toward that prayer in the mosque is a charitable act in gratitude for the bounties that Allah has given a person. There are also other hadith that talk about the importance of going to the mosque or walking to the mosque. In particular, Muslim records that the Tribe of Salamah wanted to move closer to the Prophet’s mosque. The Prophet (peace be upon him) advised them not to as their steps to the mosque would be recorded for them. He also told them that for every step they take, they would be raised another rank in Paradise. According to al-Bugha and Mistu (as well as Sultaan), the more hardship involved in attending the mosque, the greater the person will be rewarded.
6. “And removing a harmful thing from the path is a charitable act”
This is once again an act of charity in gratitude to Allah that is available to most anyone. How many Muslims see something harmful in the road, yet they think that it is not their business to do anything about it. When this feeling comes over them, it demonstrates a lack of gratitude toward their Creator. In gratitude to Allah for the many blessings that Allah has bestowed upon him, a Muslim should be willing to go and remove the harmful things from the path of the people. Moving something harmful from the road is a sign of gratitude to Allah. In that sense, it is a clear sign of one’s faith. In fact, in another hadith, the Prophet (peace be upon him) stated, “Faith is of seventy- or sixty-some-odd branches. The most virtuous of them is the statement, ‘There is none worthy of worship but Allah.’ And the lowest of them is the removing of something harmful from the path. And hayaa’ (modesty) is part of faith.” (Recorded by Muslim.)
Al-Bugha and Mistu add that if the Muslims today were to abide by this teaching of the Prophet (peace be upon him), the roads of the Muslims would be the cleanest roads in the world. Everyone would take the time to stop and remove any filth or anything harmful in the road. Sultan adds that it is very unfortunate that it is the disbelievers of the West who are applying this principle more than the Muslims. In general, it is their roads that are the cleanest of the world.
However, there is something even more despicable going on among many Muslims today. It is not simply that they have forgotten this teaching of Islam. It is not simply that they are not willing to perform this charitable act. Beyond that, many Muslims today think that such an act as removing something harmful from the road is beneath them. Such an act as removing filth is not becoming them but is becoming only the lowest classes of society. This is a sign of how far many Muslims have strayed from the teachings of Islam. They consider a sign of gratitude to Allah and one of the branches of the faith to be beneath them. If only they would realize that it is Allah who gave them all the bounties that they have and they should demonstrate their gratefulness by performing even the smallest of tasks for they are beneficial to Allah’s creation.
7. The Dhuha Prayer
The hadith of Abu Dharr from Sahih Muslim was recorded. That hadith ended with the words, “For that [charity], it is sufficient to pray two rakats at Dhuha.” lbn Daqeeq points out that in the two rakats of Dhuha all of the bodily parts are used in proper worship of Allah and, hence, they suffice as an act of gratitude for that day. But why would the Prophet (peace be upon him) specifically mention the Dhuha Prayer when the two sunnah rakats before the Fajr Prayer are considered superior to the Dhuha Prayer?
Furthermore, why did he not mention some of the other well-known regularly performed sunnah prayers? Al-Haitami has offered a possible answer to this query. He states that a key difference between these prayers is that those sunnah prayers are performed to make-up for any shortcomings in one’s obligatory prayers. In other words, they are not specifically performed simply as an act of gratitude toward Allah. Since the Dhuha Prayer has no such relationship to any of the obligatory prayers, it is the one that is suitable to be mentioned in this context. However, according to allraaqi, the Dhuha Prayer has been explicitly mentioned because there is some special aspect to it that is known only to Allah. Allah knows best.
7.1 Regulations Concerning the Dhuha Prayer
The time of the Dhuha Prayer begins shortly after the sun rises above the horizon, about twenty minutes after sunrise according to ibn Uthaimin, until just before high noon, also about twenty minutes according to ibn Uthaimin. All of that time is the proper time for the Dhuha Prayer. However, it is preferred to delay the Dhuha Prayer based on the hadith of the Prophet, “The prayer of the penitent is when your weaned camels feel the heat of the sun.” (Recorded by Muslim)
The minimum that constitutes the Dhuha Prayer is two rakats, as referred to in the hadith above. But one may pray up to eight rakats, in sets of two rakats each, as part of the Dhuha Prayer. The hadith above is also evidence that it is proper to perform the Dhuha Prayer on a daily basis, even though some object to that. However, a person should give charity every day due to the bodily blessings he has received from Allah. Al-Shaukaani pointed out that the Dhuha Prayer is equivalent to three hundred and sixty acts of charity. Therefore, it is very much deserving to be performed on a regular basis and not missed. Furthermore, Abu Huraira stated that his beloved friend, the Prophet (peace be upon him), advised him to perform three acts: fast three days of every month, perform the two rakats of the Dhuha Prayer and perform the Witr Prayer before he slept. (Recorded by al-Bukhari and Muslim.)
8. Other Points Related to This Hadith
(1) A verse in the Quran states, “Have We not made for him a pair of eyes and a tongue and a pair of lips?” (al-Balad 8-9). Al-Fudhail ibn lyaadh read that verse one night and he cried. He was asked why he was crying and he said, “Have you ever spent a night giving thanks to Allah for giving you two eyes by which to see? Have you ever spent a night giving thanks to Allah for the tongue by which you speak? … “
(2) Showing gratitude and thanks is one of the important characteristics of a believer. Al-Haqeel states that faith is made up of patience and gratitude. The believer is always between and experiencing those two feelings as shown in the hadith, “Amazing is the affair of the believer. All of his matters are good and that is not the case except for a believer. If good things come to him, he gives thanks and that is good for him. And if harm afflicts him, he is patient and that is also good for him.” (Recorded by Muslim.) But the feeling and expressing of gratitude is not just toward Allah, although it is founded upon that. It is also toward anyone who does good to another person. The Prophet (peace be upon him) stated, “Whoever does not thank [other] humans does not thank Allah.
(3) Al-Haitami points out that doing acts of charity on behalf of one’s bones, joints and so forth is a means of preventing any harm or injury to those bodily parts.
(4) One can understand from this hadith that any act of kindness toward others is an act of charity. This exemplifies the personality of a believer. He realizes that he has received great and wonderful blessings from Allah. In thanks to Allah, he uses those blessings to improve himself (such as making dhikr) and to help and improve those around him. Indeed, he uses them to improve the whole world. He never discounts any act of kindness because no matter how many such acts he performs in gratitude to Allah, he realizes that he can never match the great blessings that he has received from Allah.
(5) Emphasizing the importance of not belittling or discounting any good deed that one may be able to perform, the Messenger of Allah (peace be upon him) stated, “Do not belittle [or discount] any good deed [you might be able to perform], even if it is just greeting your brother with a smiling face.” (Recorded by Muslim)
(6) According to Sindi, if a sincere believer intends to perform acts of charity as gratitude for the blessings he has been given, usually, such acts will be made very easy for him to perform daily.
(7) No matter what level of taqwa and good deeds a person performs, they are not sufficient in themselves to cause his entrance into Paradise. All of his efforts and works cannot be compared to the amount of blessings that Allah has bestowed upon him. Hence, he will never even be able to reach the level of ample gratitude to Allah for all of the blessings that he has received. Indeed, a verse in the Quran states, “Verily, We showed him [man] the way, whether he be grateful or very ungrateful” (al-Insaan 3). In this verse, the word for ungrateful is in the intensive while that for thankful is not. This was explained as meaning that no matter how grateful a person is to Allah, compared with all the blessings that he has received from Allah, the most that he could be called is grateful, but not extremely grateful in comparison to the gifts and mercy he has received. However, with all of the bounties that a person has received, if he is ungrateful to Allah, then he is not just being slightly ungrateful but, by definition, he is being extremely ungrateful. That explains the differences in the two words of this verse.
(8) According to al-Baitaar, this hadith demonstrates that in the same way that there is zakat or charity to be given on one’s wealth, there should be charity given due to one’s physical bounties. This charity is in the form of good deeds toward others.
(9) This hadith makes it clear that Islam is not about monasticism and separating oneself from the community. Instead, each Muslim should contribute to the community and make the community stronger. Each Muslim should be working on behalf of others until the community becomes like one solid body, as described in a hadith. Taataay points out that those Muslims throughout the history who followed the path of monasticism and extreme asceticism were going against the teachings of the Quran and sunnah. They had introduced an innovation in Islam just like the peoples before them had introduced such an innovation.
Summary of the Hadith:
• The small bones in a person’s hand and foot, in particular, and all of the bones and joints in a body, in general, form part of the marvelous creation that Allah has created. This marvelous creation and its magnificent workings are, in themselves, great bounties. Everyone should be thankful to Allah each and every day for such bounties.
• The gratefulness that one shows is not simply by expressing a statement. Instead, it must also be shown in acts of charity toward others. These acts of charity do not require wealth and are available to almost everyone.
• Bringing about justice between two, helping a man get on his mount or placing his belongings on his conveyance, a good word and every step one takes to the mosque are just some of the acts of charity that a Muslim should seek to perform.
Books of Muslims 