places it in the palm of the Most Merciful, who nurtures it for him as one of you raises his foal or camel calf, until it becomes like a mountain.” He (peace and blessings be upon him) also said: “Protect yourselves from the Fire, even with half a date.” It is also reported that he (peace and blessings be upon him) “would accept gifts and give something in return.” He said: “Were I invited to a meal of a trotter, I would accept; and were I given a trotter as a gift, I would accept it.” He also said: “It is not lawful for a giver to take back his gift, except a father concerning what he gives his child”; “The one who takes back his charity is like a dog returning to its vomit”; and, to al-Nuʿmān ibn Bashīr: “Have you given each of your children a gift like this?” He also said: “The best charity is that given when one has sufficient means, and begin with those you support.” The reports concerning this are too numerous to count.

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The scholars differed only over whether gifts and charity become binding through a verbal declaration. If they do, is taking possession also required? And are they valid if their subject matter is unspecified or consists of an undivided share in unpartitioned property? They held various opinions on these questions.

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The position adopted by Mālik (may Allah have mercy upon him) and all his companions is that gifts and charity become binding and obligatory through a verbal declaration, but also require possession to be taken. The giver of the gift or charity is therefore ordered to hand it over, unless he falls ill or