It will be mentioned for a long time, and we have already mentioned enough of that, which includes the four categories into which we divided the world at the beginning of this chapter .

Among people are those who pay attention to giving charity in secret for the sake of the Truth’s praise for it.

In the good hadith that includes the saying: “His left hand does not know what his right hand will spend”

And what was mentioned about giving charity for a secret and God taking care of that. So he is pleased with it because of God’s knowledge of what He spent, not for other than that, such as sincerity and the like, because the people have been protected by God from clear and hidden polytheism, so among them are they sincere.

And there is no one but God, there is no Lord besides Him.

This is because they see the truth in action in deeds, so they know that the Almighty God did not mention the chapter on secret in such things and preferred it to revelation in the right of the one who sees this looking at it, except for his knowledge of that, even if he does not see it, not for the sake of sincerity and openness, since openness an

As for the one who announces charity, this is not what he sees or those like him. Rather, what is predominant in his heart and eyes is seeing the truth in everything. For every situation he has deeds without a doubt, he does not witness anything other than this. So he announces charity as he mentions it in public. For whoever mentions it in public has mentioned it in himself. The remembrance of the self is undoubtedly prior, and not everyone who mentions it to himself mentions it in public. This is a condition that is additional to the psychological remembrance and has no rank that misses the one who mentions the soul. The remembrance of the self is not revealed in both cases, so it is a secret in every way. The charity of revelation indicates divine power, so whoever hides it or facilitates it, and it is apparent in Manifestations of Possibility This was the method of our Sheikh Abu Madin, and he used to say, “Say God, then leave them. Is there anyone other than God that you will

As for what the common people of this path, such as Abu Hamid, Al-Muhasibi, and the likes of the common people, mention about hypocrisy and seeking sincerity, this is only the speech of the truth in the language of the common people, so as to encompass what is the tongue of the one who does not see, “No, not for God.” We are only speaking with the people of God about that, and our sheikh used to say to his companions, “Declare.” By obedience to God so that the word of God is supreme, just as these people declare their sins and transgressions and the manifestation of evil and are not ashamed of God. Some of the gentlemen said to the companions of a respected sheikh: What was your sheikh ordering you? He said: He was ordering us to be diligent in deeds and to see shortcomings in them. He said, “By God, he commanded you to do pure jurisprudence. Will he command you to do deeds and to see their course and origin?” This is from this section .

I have alerted you to the subtleties of secret and public charity in the souls of the people, with the disagreement that exists between graphic scholars regarding written charity and voluntary charity. It is well-known and does not need to be mentioned due to its fame for the sake of seeking brevity and economy. Concerning public charity, it has been reported from the Sunnah of good hadith. As for the perfect, he is among the people of God. He is the one who gives in both cases in order to combine the two situations and obtain the two results. He looks with the eyes and takes both sides and gives with the two hands. He announces at a time in the place in which he believes that the truth prevails over the announcement, and he is pleased with it at the time of the place in which he sees that the truth prevails in the secrets. This is the most perfect among the people of God in the path of God Almighty.

Voluntary charity is voluntary servitude tinged with sovereignty, and if it is not like that, then what is voluntary charity, for He has obligated it upon Himself by obliging Himself to have mercy on Himself for whoever repents and makes amends among those who do evil out of ignorance. This is like it, tinged with deism, by which He judges him, for God Almighty does not oblige him to do anything with an obligation. Other than Him, He is the one who obligates Himself, the one who made Him obligatory in terms of what is obligatory, so whoever gave this obligation is of this status. Then we assume that if this divine rank does such a thing, and we impose on it an appropriate reward for this action, then we give it exactly to the one who gave this obligation of this status, and they are individuals of knowledge. With voluntary charity, the truth from that position will be rewarded if this is its drinking place. This is a matter of taste and well-known among the people, but I have not

With this consideration, the voluntary charity is superior to the obligatory charity to begin with. This voluntary charity may also be obligatory upon God’s obligation, since the servant made it obligatory upon himself, like a vow. God made it obligatory upon the servant’s obligation, but other than the vow may apply to this section.

The Bedouins said in Sahih Hadith