In the language of knowledge, there is no difference between jūd (generosity) and sahāʾ (liberality). Since it is impossible for anything to be withheld from the Real (al-Ḥaqq), He is not described with sahāʾ and samāḥa (liberality and forbearance). The ḥaqīqa (inner reality) of jūd is that giving does not feel burdensome to a person.
According to the Sufis, sahāʾ is the highest rank, followed by jūd, and then īthār (altruistic preference). One who gives part and keeps part is a possessor of sahāʾ. One who gives most and keeps little for himself is a possessor of jūd. One who endures loss and prefers another is a possessor of īthār. (Qushayrī, 122)
The sakhī (the generous one) is the person who is discriminating in the matter of jūd (generosity). This person's generosity may be for attaining a goal or for a particular reason. This is the initial maqām (spiritual station) of jūd. The jawwād is the one who is not discriminating; his act has neither a goal nor a reason. These are the states of two prophets: one is the Khalīl (Abraham), the other is the Ḥabīb (the Beloved, i.e., the Prophet Muḥammad, peace be upon him). (Hujwīrī, 380)
From jūd comes wujūd (existence). Jawd means abundant rain. This, like the verb jazaba (he drew, attracted) arising from the letter change in jabeza (he dried up, withdrew), is derived from wajd (spiritual ecstasy). The letters of these words are united by the commonality in their meanings, and are related to the generosity of the Real (al-Ḥaqq) in the aʿyān (essences). These aʿyān are the loci of His manifestation. The aʿyān do not display generosity by their own essential capacities, which derive from the exaltedness of the divine names. The acquisition of generosity by the loci of manifestation is due to the wujūd (existence) of the aʿyān (the existence of essences).
The generosity that is from the Real (al-Ḥaqq) is essential (pertaining to His own nature) and is a generosity characterized by abundant giving. The generosity that comes from the aʿyān is also essential, but it is not based on abundant giving. This is the difference between the two types of generosity. This is the meaning of the Sufis' saying that generosity is to give without being asked. (Futūḥāt, II, 175)
juʿiyya (Ae 3)... The Sufis of Syria have been called juʿiyya (the hungry ones). The reason for this name is that the Sufis benefited from foodstuffs only to the extent of necessity. (Taʿarruf, 6)
(See also: sufi-mutaṣawwif-mustaswif)