Hindu charity or DAAN.

Tahir ji,

If you want to look for commonalities- then there are thousands of them.

Infact, I know of a Yogic practice that specifically was practicsed by a sufi of chisti order. I learn it from him and have realised how the original gnostic ISLAM is different from that which is practiced by muslims worldwide.

Why is it so hard to find this generosity of religion reflected in society? Poor of India complain of apathy, neglect and discrimination. We have maulvis on TV lecturing us of such aspects of Islam everyday but the followers of religion do not show any generosity and they promote intolerance towards others.

Laddu:

This is better than abusing Islam.

We have 'khairah', 'sadaqah', and 'Zakah' in Islam. Allah asks us to give as much and whenever possible to the poor and the destitute.

Charity and Hinduism
To serve the poor and distressed is enjoined as a duty of human beings whatever their religious faith. Islam and Christianity have specific systems and processes to ensure
that all members of the faith contribute a portion of their earnings towards charity.
Hindu charity differs from Christian and Islamic giving. Hindu books as per the shastras do not indicate any official tithe and therefore do not place the devotee under any obligation to pay a specific amount to any temple or religious institution.
For Hindus dana (giving) is an important part of one's dharma (religious duty). Dana includes selfless service or sewa to those in need. Dana is a broad term used to define
almost any type of giving which is non reciprocal or one sided and which is not motivated by immediate self interest; to share our possessions with those less
fortunate and to support institutions such as temples, schools, and service organizations.
The Bhagavad Gita recast yagna and dana into ideals of loka Sangaraha or universal human welfare which became the basis for all subsequent social work in India. (Sundar, 2001) A form of Dana is dakshina, which is given to the priest after a visit for any religious occasion. The dakshina is considered as a service charge for officiating at family functions. Another form is the bhiksha in the form of articles or food given to sanyasis or monks. Bhiksha therefore is only given to holy men and is different from bheekha i.e. giving to the poor, needy and persons with disabilities. One of the most common forms of Dana or giving is annadana, the sharing of food with others. In the orthodox tradition, a householder is expected to partake of food only after it has been
reverentially offered to the deities, ancestors, the mendicant and dependants.
The practice of annadana is common to all sections of Indian society and continues to be an important aspect of people's way of life. Dana in turn is linked to dharma, which has a wide variety of meanings such as eternal law, duty, conduct, behavior, morality and righteousness. Each person has a dharma wherein charity is first directed towards immediate family and is then extended to society, the world and all living beings.

The Mahabharatam mentions how even the symbol of righteousness, Yudhishtira, who, after the successful completion of the Aswamedha Yaga, harboured a little amount of pride that none could have donated to the visitors as liberally as he had done. At that juncture, a mongoose, with its body full of gold spots, arrived there, rolled itself on the floor and in the end, showed its disappointment. Asked to explain, it recalled an incident when a very poor man who himself was starving, gave away the whole lot of food he had obtained to another needy person and God took him to heaven. The mongoose then rolled itself on the ground when a few particles of strewn grains stuck to its body which turned golden. But the tail remained in its original form and it now arrived at the site of Yudhistira's Yaga, having heard about his benevolence and hoping that its tail would become golden but this did not happen. Yudhishtira shed his ego.

Narrating how Sage Dadichi, readily sacrificed his life enabling his vertebra to be made into an unbreakable bow, to be used by celestials to defeat demons, Sri Sakatapuram Sankaracharya, also cited the example of King Sibi who, to save a dove from being devoured by an eagle (the former, God of Fire and the latter, Chief of the Celestials, both having come to test his liberal nature), sliced flesh from his body equivalent to the weight of the dove. Human beings will perish but the imprints they leave by virtue of their hospitality will remain forever. Charity is a noble gesture and the recipient's happiness cannot be easily described.

Chandogya Upanishad

There are three divisions of dharma: Sacrifice, study and charity form the first.