Part two

As regard doing charitable deeds, the following verse was revealed:

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. (3:92)

 When this verse was revealed, Abu-Talha was moved and went straight to the prophet offering his water well as Sadka(alms), he said to the prophet :

The best of my property is that well and I would give it as a sadka hoping that God would reward me for it, so spend it in the way that God guide you to."

" So great, so great, I have accepted, you should distribute it among your relatives."

Said the prophet.

"I will do."

Said Abu-Talha.

 I want to condense the beneficial and good features in this Islamic system and how far it affected the concept of social solidarity and joint liabilities; deeply inspired by their inborn nature and the Islamic ethics, the early Muslims embarked on spending on building and managing hospitals, poorhouses, public fountains, free graves for the poor dead , children circumcision, helping the poor females to marry, education, supporting financially the poor to do Hajj, supporting the poor and the bereaved and every honorable humane purpose and, strikingly amazing, animals were included in these charitable projects.

  The charitable deeds in Islam is not inspired or promoted by a certain social condition but rather it is always inspired by the Islamic teachings and the moral ethics in Islam; the Islamic civilization has framed and systematized the channels where these money were to spent,

this to achieve two major goals:

Firstly, helping the charitable people on the best ways to spend their charitable money and this, of course, to let them see where their money was being spent.

Secondly, to help the different social fields that suffered financial deficit.