Sefer-i fıtri (fıtri sefer, natural journey) occurs not through anything else, but only in respect to ḥāl (spiritual state) and sciences. People, when they emerge from non-existence to the time of obligation (from nothingness to the realm of existence or the sphere of legal responsibility), journey by means of fiṭra (innate disposition); when they pass from the time of obligation to the time of death, they journey by means of ruʾya (vision) and fiṭra; and after death, only by means of fiṭra—which pertains to the common people (ʿawām). Journeying with both fiṭra and ruʾya pertains to the elect (khawāṣṣ). Journeying with ruʾya is after death. It occurs only in respect to ḥāl and sciences.
If you say, "There is no end to the journey with ḥāl and sciences," I say: What is meant by journeying with knowledge and ḥāl are those things acquired through action. After death, people journey with the ḥāl and knowledge they have acquired through their worldly deeds. Their journey is not completed until they reach Paradise or Hell, for in that place, the acquired ḥāl and knowledge have no further effect. The goal of both is to attain Paradise or Hell. After that, nothing has any effect except ināya (divine favor). (Asfār, 61)
sehā (generosity) (I asked him:) What is sehā (generosity) according to you? He said: It is to worship Him solely out of love for Him, not in expectation of any recompense or reward.
In the language of knowledge, there is no difference between jud and sehā. Since it is impossible for the Real (al-Ḥaqq) to be withheld from anything, He is not described with sehā and samāḥa (generosity and forbearance). The ḥaqīqa (inner reality) of jud is that giving is not difficult for a person. According to the Sufis, sehā is the first degree, then comes jud, and then īthār (altruism). To give part of one's wealth and keep part for oneself is sehā. The one who endures loss and prefers another is the possessor of īthār. (Qushayrī, 122)
Sehā is not that the one who possesses gives to the one who does not possess, but rather that the one who does not possess gives to the one who possesses. ʿAbdullāh Mubārak said: A person's sehā regarding what is in the hands of others (i.e., being ascetic regarding others' wealth) is superior to sehā shown by spending one's own wealth for others. (Qushayrī, 125)
Sehā is a middle state between wastefulness and miserliness. It is to not find difficulty in spending, and to avoid being wholly engrossed in acquiring something. (Mīzān, 76)
The proof that the aim of ascetic discipline (riyāḍa) is moderation is that sehā (generosity) is a quality desired by the sharia (the sacred law). Sehā is a middle position between miserliness and extravagance. Allah has praised this state: "And those who, when they spend, do not do so excessively or sparingly but are ever, between that, [justly] moderate" (al-Furqān 25:67).
Know that moderation sometimes results from the perfection of fiṭra. This is a gift from Allah. Many a child is created truthful, generous, and gentle-natured. Sometimes it is acquired through discipline and striving, by imposing upon the nafs (the lower self) those actions that bring about the desired akhlāq (character traits). Whoever wishes to acquire the character of generosity should strive to perform generous acts until that character becomes his nature. (Qudāma, 157)