In the secrets of zakat

So, to Him is their turning. There is no effect of the loss of reasons for them, nor of their presence. These people do not seek rain for their own souls, since they know that life obligates them because it is more lacking in them than it is in it. The benefit of seeking rain is the preservation of worldly life, so seeking rain for guidance from God is in increasing their knowledge of God, as God said to His Prophet, may God bless him and grant him peace. When he commanded him and say, “My Lord, increase me in knowledge.” This supplication is the same as seeking rain. If the Prophet, may God’s prayers and peace be upon him, asked for rain from his Lord in sending down rain, and those who knew God did not ask for rain for their own souls, but rather asked for rain for others whose knowledge God does not know, this is created in His Almighty’s capacity, as He says as

p> It was mentioned in the authentic hadith, God Almighty said, “I asked my servant for water for you, but you d

[ The poor is the one whose need is not met, so you own it .]

If the real poor person is someone who does not fulfill a specific need, then he owns it due to his knowledge that he is the essence of the need, so no need restricts him, for the world’s need for God is absolute without restriction, just as His sufficiency for the world is absolute without restriction in terms of His essence, so they contrast an entity with an entity and attribute it to every entity. You do not give it its true nature, and how good is what he initiated regarding the call to prayer and the iqamah in his saying, “Come to prayer” and he did not say to prayer, so he is restricted by the goal, and whoever is with you will not be your goal, and do not say “come” is the word “Iqbal,” and he does not seek “come” except from one who turns away, and every one who turns away is lost. We said yes, when the servant is certain of God, he is. The observer, the one who sees it, the witness, the witnessed, and the servant’s eye disappeared, and only the Lord remained. The Truth,

[ The part of prayer that pertains to the servant ]

It is necessary for the one who is praying for the sake of his part of the prayer to stand in it, since that is not appropriate for the servant’s part of the prayer to be for God. So he said to him, “Come to prayer,” meaning, come to prayer for the sake of the part of it that concerns you, so his turning away was only on his own behalf, not on behalf of his Lord, because Knowledge of God gave him that, so he said to him: Come to your prayer so that you may bear witness to me and yourself, so that you will know what is mine and what is yours, so you will be characterized by wisdom and clarity of speech, and you will see what you are in. He did not bring me, for it is a tool that announces loss, and the matter in itself is not like that. If the truth is asking for water from his servant, then the servant is better, and if the truth is acting on behalf of his servant. In asking his servant for rain, his slave is watered, so the slave is more worthy of asking his Lord for water so tha

[ The owner of the situation and the owner of knowledge ]

The people of state are generally blocked from true knowledge. If the person of the state is not well-mannered, he will not be held accountable for bad manners, since his tongue is the tongue of the situation. And the person of knowledge is held accountable for the slightest thing, because he appears in the world in the form of the truth, and how great is the difference between the one who appears in his existence as his Lord and the one who It appears in his condition that there is a difference between the two statuses and the distance between the two statuses. The witness of knowledge is just and the witness of the situation is poor to someone who can purify him in his condition, and only the person with knowledge can purify him. And since knowledge is of this honor, purification is prescribed in the Sharia ruling based on the preponderance of suspicion, so he says, “I think he is such and such,” because not everyone knows what his status is. That is what is approved by God, so

( The protrusion has been considered as raindrops )

Asking for rain has two conditions. One condition is that the imam is in a state of performing an obligation and he is asked to ask for rain, so he asks for rain in that state without changing or departing from it, without praying or changing his appearance, but rather supplicating to God and supplicating in that. This condition is in the position of someone who is present with God is in what God has made obligatory upon him, so something comes to him in his mind that leads him to ask about a matter in which the question does not affect that duty that he is concerned with, but perhaps it is permissible in it, as in our question. Do you not see

that the legislator has legislated for the praying person to say: His sitting between the two prostrations, O God, forgive me, have mercy on me, provide for me , and force me.

So he began to pray for him, seeking sustenance, and praying for rain, seeking sustenance. It is not for someone in this condition to go out of Eg