All of your zakat is their satisfaction, and they pray for you

And the

In his hadith also on the authority of Bashir bin Al-Khasasiya, he said, We said, O Messenger of God, that the people of charity are attacking us.

( Mind that came in )

Al-sadaq is the time and his contentment that he will be satisfied with what his situation requires from what he brought, even if it comes with hardship and oppression like what a person finds from a risk in an act of good deeds, except that it is difficult and may lead to damage. God is in the immigrant, then death overtakes him, so his reward fell on God, and the image of the transgression in him.

( Arrived in the chapter on hurrying to charity )

Muslim ibn al-Hajjaj mentioned in his Sahih on the authority of the Messenger of God, may God s prayers and peace be upon him, that he said: Give alms, and a man is about to walk with his alms, and he says, He who gave it, if you brought it to us yesterday, I would accept it.

( Mind that came in )

Hastening to repent, and it is one of the obligatory duties, for delaying it to death is not accepted. Here is a delicate issue that few of our companions find.

[ The most difficult situation for the heart of the target, the Majzoub ]

And it is that what is meant may be a non-repentant, so he will have a revelation from God, taking care of him, so the first thing that is revealed to him is that God is the Creator of everything, so he does not see for himself an apparent and inward movement, no action, no intention, or anything but God, who has no control over the matter. Whether he has repentance in this case or not, and he sees that he has neglected his actions, and if he repents, is his repentance accepted with this disclosure, or is he in the position of one who repents after the sun rises from the west, for the sun of truth has risen for him here from the west of his heart with the correctness of his knowledge, and this is one of the most difficult conditions for the heart of the target. Acceptance of repentance and acceptance of work is with the veil a veil of adding work to you.

[ The ratio of the beholder and the ratio of the worker ]

So know that the ratio of the beholder is what is the ratio of the worker, so the beholder is accepted from the worker, and the worker is the disposer of this essence that is the place of the appearance of the work, whatever work it was, so imagine repentance from the owner of this disclosure and God is the repentant here and this is the maximum of his scene, so he hasten to obedience in any case and does not stop. The breath is not for him, nor is it assigned except here, and on the Day of Resurrection, when they will be called to prostration, a prostration of discernment, not prostration of affliction.

( Connected in the chapter on the effect of charity on the divine lineage and others )

From that is the saying of the Most High, and whatever you spend, He replaces it, and

Muslim came out in his Sahih on the authority of Abu Huraira who said that the Messenger of God, peace and blessings be upon him, said, There is no day in which the servants wake up but two angels descend.

[ Identity is the eye of the self and the one who gives charity is left behind ]

So see, my brother, how he made his identity a successor from your expense, and that you revived the one whom you gave in charity, so God gave you eternal life through him, because if the truth is not your life, then there is no life. It is the life of that spender and his names are not other than him, but this is how the expression about it falls due to the sensible difference in lineage, and our words in these meanings are only with our companions who have known what we say and we refer to them according to what was decided upon by us in the terminology in that, so the foreigner does not accept his objection

[ The tongue of the angels is a good tongue ]

Do you not see the king saying, Oh God, give the one who spends a successor even though he promised to give back and his promise is true, and spending here is from destruction and spoilage, that is, he destroyed what he had on his behalf or empty space, so make his place what suits his impact on the one who was destroyed for his sake. Because the angels are a good tongue, and this king says, Oh God, give the one who is holding what you give the spender until he destroys his money like its owner. It is as if he was saying, Oh God, grant the one holding the spending so that he can spend. Whoever is in the heavens and the earth willingly or unwillingly, then this has ruined his money involuntarily, so he has a reward prepared for him who finds comfort in him.