Your zakat is completely satisfied and they will pray for you

And in his hadith also on the authority of Bashir ibn Al-Khasasiyah, he said, “So we said, ‘O Messenger of God, those who give charity are aggression against us. Should we conceal from our wealth as much as they are aggression against us?’ He said, ‘No.’”

The confirmer is the time and his consent to fulfill what his situation requires of what he brought, even if it comes with severity and oppression, such as what a person finds when thinking about an act of deeds, i.e. of good deeds, except that it is difficult and may lead to damage, so Abu Madin, may God be pleased with him, was On his authority, He says about the blood money for the murderer. God Almighty said about the immigrant. Then death overtakes him, so his reward has fallen upon God. The form of transgression in it is that God has assigned your soul a right over you, and your eye has a right over you, so you transgressed against you in that. And this is His saying about the chosen ones. “And among them is an unjust to himself.” The transgressor is the time and he is the one who takes the risk of what comes to his mind. Dangerous, He is the transgressor, and He is just.

Muslim bin Al-Hajjaj mentioned in his Sahih on the authority of the Messenger of God, may God bless him and grant him peace, that he said, “Give alms.” Then a man is about to walk away with his charity and say, “I am giving it to the one who had brought it to us yesterday. If you had brought it to us yesterday, I would have accepted it, but now I have no need for it, and there is no one to accept it.”

Which is that what is meant may be unrepentant, so he will have God’s care revealed to him, so the first thing that will be revealed to him will be that God is the Creator of everything, so he does not see for himself any apparent or hidden movement, action, intention, or anything except God, with nothing in His hand over the matter. Can you imagine repentance from him in this situation or not, since he sees that he is deprived of his deeds? And if he repents, will his repentance be accepted with this revelation, or will he be in the position of someone 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 health of his knowledge, and this is one of the most difficult conditions for him to do? The heart of what is meant by al-Majzoub, for the acceptance of repentance and the acceptance of the work is only with the veil, the veil of adding the work to you, and here nothing has departed from him until he accept

Know that the relationship of the observer is the same as the relationship of the worker. The observer accepts from the worker, and the worker is the one who disposes of this self, which is the place of the manifestation of action, whatever action it may be. So imagine repentance from the one who does this revelation, and God is the one who repents here, and this is his ultimate appearance, so let him hasten to obedience no matter what. And He does not stop, for the breaths are not for Him and there is no obligation except here and on the Day of Resurrection when they will be called to prostrate, a prostration of discernment, not a prostration of trial, so He will be distinguished in the afterlife’s call to prostration from those who prostrated to God from those who prostrated out of fear and hypocrisy, and in this world He is not distinguished due to the mixing of images.

From that is the saying of God Almighty: “And whatever you spend, He will replace it.” Muslim narrated in his Sahih on the authority of Abu Hurairah, who said: The Messenger of God, may God’s prayers and peace be upon him, said: There is no day on which the servants wake up without two angels descending, one of them saying: O God, give a spender a successor, and he says: The other: Oh God, give someone who is in possession of damage.

So look, my brother, how he made his identity an income from your expenses, and that you revived whomever you gave in charity, so God gave you eternal life because of him, because if the truth is not your life, then there is no life. If you say, “If that accusative were the yā” and the lam was raised, we say the identity is the same as the essence, and the identity is the successor of the thing given in charity. In a divine name, the life of that spender is by it, and his names are not other than him, but this is how the expression about it falls due to the difference in lineage, and our speech in these meanings is only with our companions who knew what we say, and we refer it to them according to what has been established with us in the terminology regarding this, so the foreigner does not accept his objection.

Do you not see the king saying, O God, give a successor to a spender, even though he promised a successor and his promise was true, and the spending here is a form of destruction and destruction, that is, he destroyed what he had for him and no free space, so put in its place something that suits his effect. For the one for whose sake he spent money will have the reward of the one who revives. Do you not see the other saying, O God? Give someone who is holding on to waste, because the angels have a good tongue. So this angel says, “O God, give to someone who is holding on to what you have given to the spender, so that he will waste his money like its owner.” It is as if he is saying, “O God, grant the one who is holding on to spending until he spends. If, in your previous knowledge, you were not able to spend it willingly, then waste his money until you reward him for it with the reward of an afflicted person, then share well, and you have earned it.” I said, “And to God prostrate