Struggling against one's own reluctance to part with wealth—while still possessing a strong desire for it—demonstrates sincerity of intention, purity of purpose

NOTE: illness is divided into two categories: 1) Non-Life-Threatening Illness (like colds, mild headaches, and minor eye or tooth pain) Ruling= the patient’s financial transactions are fully valid, just like those of a healthy person. Any gifts or financial dispositions made during this period are legally binding, even if the illness later worsens into a life-threatening condition and results in death. The decisive factor is the patient’s condition at the time of the transaction, which is considered equivalent to that of a healthy person. 2) Life-Threatening Illness (expected to lead to death, such as advanced cancer) RULING= the patient’s financial transactions—particularly donations and gifts—are subject to legal limitations. In such cases, the patient may only dispose of up to one-third of their estate. Transactions exceeding this limit require the approval of the heirs after the patient’s death. This ruling is based on the hadith of Abu Hurairah, in which the Prophet ﷺ stated: ((إنَّ الله تصدق عليكم عند وفاتكم بثلث أموالكم زيادة في حسناتكم)) that Allāh has granted individuals the right to bequeath one-third of their wealth at the time of death as an additional means of earning rewards. Although the chains of narration for this hadith are weak, scholars have noted that their collective strength supports its validity. It is also reported in Sahih Muslim from the hadith of ’Imran ibn Ḥuṣain: ((أن رجلًا أعتق ستة أعبد له في مرضه، لا مال له غيرهم، فدعاهم النبي  فجزأهم أثلاثًا ثم أقرع بينهم، فأعتق اثنين وأرق أربعًا، وقال له قولًا شديدًا)) that a man freed six of his slaves while suffering from a terminal illness, despite having no other wealth. The Prophet ﷺ divided them into three groups, freed two by lot, and retained four in servitude, rebuking the man for his action. This indicates that if manumission (which has significant legal weight) was not fully executed beyond one-third of the estate, other financial transactions are even less likely to be validated beyond that limit. 4. A conditional gift is valid, such as saying, "I will gift this to you when the traveler arrives", or "if it rains, I will give you such and such." 5. A debt can be gifted to the debtor, and this is considered a waiver of the obligation. 6. It is disliked to reject a gift, no matter how small, if there's no valid prevention. It is also recommended to reciprocate a gift, as the Prophet ﷺ did. ʿĀʾishah (may Allāh be pleased with her) narrated: ((كان رسول الله يقبل الهدية ويثيب عليها)) "The Messenger of Allāh ﷺ would accept gifts and reciprocate with something in return." [Reported by al-Bukhārī in his Ṣaḥīḥ, no. 2585] BENEFIT: Accepting a gift is not obligatory; however, certain items, such as basil and perfume, should generally not be refused. NOTE: Valid Prevention Against Accepting a Gift: 1) Any gift that leads to something prohibited, or 2) results in fitnah. Examples include: 1) A Borrower’s Gift to the Lender Before Repayment, as it serves as a means to riba. Example, gifts offered by banks to their customers. A bank customer should not accept any gift from the bank as long as their account remains active, regardless of how small the gift may be. However, if the recipient intends to reciprocate with a similar gift or deduct the value of the gift from the debt, then there is no harm in accepting it. 2) Gifts to Employees. It has been authentically reported that the Messenger of Allāh ﷺ said: