An-Nahj al-Asma Fii Sharh Asma Allahu al-Husna by Shaikh Muhammad an-Najdi
The meaning of this Name linguistically:
The verb “Manna” means to bestow and to do good to someone.
The noun “Al-Minnah” means the favor.
This Name is mentioned in the following Hadeeth:
Anas ibn Malik (Radia Allaahu ‘anhu)narrated: “I was sitting with the Prophet (Salla Allaahu ‘alaihi wa sallam) and a man was offering the Salaat (prayer). He (Salla Allaahu ‘alaihi wa sallam) heard the man say the following supplication in his Tashahud:
اللُهّم إنّي أَسْأَلُكَ بأنّ لك الحَمْدُ ، لا إِله إلا أَنْتَ وَحْدَكَ لا شَريِكَ لَكَ المنّانُ ، يا بَديعُ السَّمواتِ والأَرْضِ ،
يا ذا الجَلالِ وِالإِكْرامِ يا حَيُّ يا قَيِّوم
Allaahumma inni as’aluka bi anna lakal-Hamdu, Laa ilaaha illa Anta Wahdaka laa shareeka lakal-Mannaan, yaa Badee’us-Samaawaati wal-ardh, Yaa Dhal-Jalaali wal-Ikraami, Yaa Hayyu yaa Qayyuum.
“O Allaah! I ask You, by the fact that to You belongs all Praise; there is none who deserves to be worshipped except You, the Mannaan (Benefactor, Bestower of favors); Oh, Originator of the Heavens and the Earth; Oh, One Who is Full of Majesty and Honor; Oh, Living One, Oh, Eternal One.”
The Prophet (Salla Allaahu ‘alaihi wa sallam) said: ‘By Him in Whose Hand is my soul, he has supplicated Allaah with His Mightiest Name with which if He is supplicated, He answers, and with what if He is asked, He gives.'”() [Abu Dawoud, an-Nasa’i, Ahmad, al-Bukhaari in al-Adab al-Mufrad and authenticated by al-Albaani]
This Name is mentioned in the form of a verb in the Noble Qur’an:
Allaah (Subhanaahu wa Ta’aala)said in Surat Aal-‘Imran (3:164):
لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِنْ أَنْفُسِهِمْ
“Certainly did Allaah confer [great] favor upon the believers when He sent among them a Messenger from among themselves.”
Allaah (Subhanaahu wa Ta’aala)also said in Surat al-Hujuraat (49:17):
بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَدَاكُمْ لِلْإِيمَانِ
“Rather, Allaah has conferred favor upon you that He has guided you to the Faith.”
The meaning of this Name as Regards Allaah (Subhanaahu wa Ta’aala):
Az-Zajjaj said: “Allaah (Subhanaahu wa Ta’aala) is the Benefactor and Bestower of provision and blessings upon His slaves.” [Ishtiqaq Asma’ Allaah]
Al-Khattabi said: “Al-Mannaan is the One Who gives abundantly.” [Sha’n ad-Du’a]
Al-Haleemi said: “Al-Mannaan is the One Whose favors are great. He is the One Who gives life, intellect, the power of speaking, and He Who gives the best forms; and when He gives, He gives abundantly the favors and the blessings, therefore, He (Subhanaahu wa Ta’aala) said in Surat Ibrahim (14:34)
وَإِنْ تَعُدُّوا نِعْمَةَ اللَّهِ لَا تُحْصُوهَا
“And if you should count the favors (i.e. the blessings) of Allaah, you could not enumerate them.” [Al-Minhaj]
Al-Anbaari said: “Al-Mannaan is the One Who initially gives, and to Allaah belong all the favors upon His slaves, and no one can confer a favor upon Him, Exalted be He with high Exaltedness.” [Al-Lisan]
Al-Qurtubi said: “Al-Mannaan is derived from ‘Al-Mann’ which is to grant a favor without asking for a substitute (something in return). Also, the Name is derived from ‘Al-Minnah’ which is boasting about the favor and enumerating the favor to the one it was done to.”
Both meanings are correct with regards to Allaah (Subhanaahu wa Ta’aala); however man can also be attributed with these two attributes. Though the first meaning is considered a praiseworthy attribute for him, the second meaning is considered a dispraised attribute.
The first meaning is considered praiseworthy if the person’s favors for others are for the Sake of Allaah and not for attaining any worldly gain.
This meaning is supported by the statement of the Prophet (Salla Allaahu ‘alaihi wa sallam) when he said: “Abu Bakr has favored me much with his property and company. If I were to take a khalil (intimate friend) from mankind, I would certainly have taken Abu Bakr.” [Al-Bukhaari, the Book of Salat]
The other meaning is used when one reminds others of the favor he has done repeatedly, and this is the dispraised “Mann” about which Allaah (Subhanaahu wa Ta’aala) said in Surat al-Baqarah (2:264):
“O you who have believed, do not invalidate your charities with Mann (reminders of it) or injury.”
The Prophet (Salla Allaahu ‘alaihi wa sallam) said: “There are three to whom Allaah will neither speak to on the Day of Resurrection, nor will He look at them nor purify them (i.e., of their sins), and they will be severely tormented.” When he (Salla Allaahu ‘alaihi wa sallam) repeated this (statement) thrice, Abu Dharr (Radia Allaahu ‘anhu) : “They are doomed and destroyed! (But) who are they, O Messenger of Allaah (Salla Allaahu ‘alaihi wa sallam)?” He (Salla Allaahu ‘alaihi wa sallam) said: “One whose lower garment trails; the mannaan, the one who boasts of kindness shown to another; and one who promotes the sale of his business by taking false oaths.” [Muslim]
Al-mannaan in this narration is the one who does not grant a favor except with reminders, moreover, he is someone who considers his deeds a favor to Allaah. All these actions are considered Haraam (forbidden) and dispraised with regards the creature.
The Messenger of Allaah (Salla Allaahu ‘alaihi wa sallam) said: “The (human) mannaan will not enter Paradise.” [Ahmad]
Allaah (Subhanaahu wa Ta’aala) is the One Who bestows favors upon His slaves out of His Grace and Beneficence. All the favors belong to Him.” [Al-Kitab al-Asna]
The impact of believing in this Name:
Witnessing Allaah’s blessings
Allaah is the Only Mannaan (Benefactor) Who bestows all kinds of favors, blessings and provisions upon His slaves. He is the One Whose benefaction is abundant and endless.
He (Subhanaahu wa Ta’aala) said in Surat Aal-‘Imran (3:37):
إِنَّ اللَّهَ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ
“Indeed, Allaah provides for whom He wills without account.”
And He (Subhanaahu wa Ta’aala) said in Surat Ibrahim (14:34):
وَإِنْ تَعُدُّوا نِعْمَةَ اللَّهِ لَا تُحْصُوهَا
“And if you should count the favors [i.e. blessings] of Allaah, you could not enumerate them.”
Allaah (Subhanaahu wa Ta’aala) reminds His slaves of some of His favors upon them:
(a) Sending them a Messenger from among themselves: He (Subhanaahu wa Ta’aala) said in Surat Aal-‘Imran (3:164):
لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِنْ أَنْفُسِهِمْ يَتْلُو عَلَيْهِمْ آَيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ
“Certainly did Allaah confer (great) favor upon the believers when He sent them a Messenger from among themselves, reciting to them His verses and purifying them and teaching them the Book (i.e., the Qur’an) and wisdom (i.e. the Prophet’s Sunnah), although before they had been in manifest error.”
And He (Subhanaahu wa Ta’aala) said in Surat an-Nisa’ (4:94):
يَا أَيُّهَا الَّذِينَ آَمَنُوا إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللَّهِ فَتَبَيَّنُوا وَلَا تَقُولُوا لِمَنْ أَلْقَى إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا فَعِنْدَ اللَّهِ مَغَانِمُ كَثِيرَةٌ كَذَلِكَ كُنْتُمْ مِنْ قَبْلُ فَمَنَّ اللَّهُ عَلَيْكُمْ فَتَبَيَّنُوا إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا
“O you who have believed! When you go forth [to fight] in the Cause of Allaah, investigate; and do not say to one who gives you [a greeting of] peace. ‘You are not a believer,’ () aspiring for the goods of worldly life; for with Allaah are many acquisitions. You [yourselves] were like that before; then Allaah conferred His favor [i.e., guidance] upon you, so be cautious. Indeed, Allaah is Ever Well-Aware, of what you do.”
Allaah (Subhanaahu wa Ta’aala) reminds the believers of the blessing of His Guidance on them; in fact, they were wandering in the darkness of Kufr (disbelief) and standing on the edge of Hell-Fire.
He (Subhanaahu wa Ta’aala) said in Surat al-Hujurat (49:17):
َيمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا قُلْ لَا تَمُنُّوا عَلَيَّ إِسْلَامَكُمْ بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَدَاكُمْ لِلْإِيمَانِ إِنْ كُنْتُمْ صَادِقِينَ
“They consider it a favor to you that they have accepted Islam. Say, ‘Do not consider your Islam as a favor to me. Rather, Allaah has conferred a favor upon you that He has guided you to the Faith, if you should be truthful.'”
(b) Of Allaah’s favor is the honoring, strengthening and establishing them in the earth.
Allaah (Subhanaahu wa Ta’aala) said in Surat al-Qasas (28:5-6):
وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ (5) وَنُمَكِّنَ لَهُمْ فِي الْأَرْضِ
“And We wanted to confer favor upon those who were oppressed in the land and make them leaders and make them inheritors. And establish them in the land.”
Allaah (Subhanaahu wa Ta’aala) conferred His favor on Bani Israeel (the Israelites) in what they attained of honor, strength and establishment in the land after being humiliated and oppressed by Pharaoh and his people.
Likewise, what happened to Musa (Moses) and Haroon (Aaron). Allaah (Subhanaahu wa Ta’aala)said in Surat as-Saffat (37:114-118):
وَلَقَدْ مَنَنَّا عَلَى مُوسَى وَهَارُونَ (114) وَنَجَّيْنَاهُمَا وَقَوْمَهُمَا مِنَ الْكَرْبِ الْعَظِيمِ (115) وَنَصَرْنَاهُمْ فَكَانُوا هُمُ الْغَالِبِينَ (116) وَآَتَيْنَاهُمَا الْكِتَابَ الْمُسْتَبِينَ (117) وَهَدَيْنَاهُمَا الصِّرَاطَ الْمُسْتَقِيمَ
“And We did certainly confer favor upon Moses and Aaron. And We saved them and their people from the great affliction. And We supported them so it was they who became victors. And We gave them the clear Scripture [i.e., the Torah], and We guided them to the Straight Path.”
Yusuf (‘Alayhissallaam) also remembers the favor of his Lord upon him and his brothers; Allaah (Subhanaahu wa Ta’aala) did not make his patience and Taqwa (fear of Allaah) to be in vain, rather He (Subhanaahu wa Ta’aala) granted him a good end.
Yusuf (‘Alayhissallaam)said to his brothers in Surat Yusuf (12:90):
أَنَا يُوسُفُ وَهَذَا أَخِي قَدْ مَنَّ اللَّهُ عَلَيْنَا إِنَّهُ مَنْ يَتَّقِ وَيَصْبِرْ فَإِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ
“I am Joseph, and this is my brother. Allaah has certainly favored us (has been gracious to us). Indeed, he who fears Allaah and is patient, then surely, Allaah makes not the reward of those who do good to be lost.”
(a) Allaah’s favor upon the people of Paradise.
The people of Paradise remember their state in this life and their fear from their Lord. Then they mention the favor of Allaah upon them in Paradise and their rescue from Hell-Fire.
قَالُوا إِنَّا كُنَّا قَبْلُ فِي أَهْلِنَا مُشْفِقِينَ (26) فَمَنَّ اللَّهُ عَلَيْنَا وَوَقَانَا عَذَابَ السَّمُومِ (27) إِنَّا كُنَّا مِنْ قَبْلُ نَدْعُوهُ إِنَّهُ هُوَ الْبَرُّ الرَّحِيمُ
“They will say, ‘Indeed, we were previously among our people, fearful (of displeasing Allaah). So Allaah conferred favor upon us and protected us from the punishment of the scorching fire. Indeed, we used to supplicate Him before. Indeed, it is He Who is the Beneficent, the Most Merciful.” (Surat at-Tur 52:26-28)
Al-Qurtubi said: “It is incumbent upon every Muslim to know that there is no Mannaan (Bestower of favors, Benefactor) absolutely except Allaah. He is the One Who starts bestowing the favors before being asked.
One should attribute the favor to Allaah Alone. As reported by al-Bukhaari in the Book of al-Maghaazi (the battles), that the Prophet (Salla Allaahu ‘alaihi wa sallam) gathered the Ansaar (supporters of Madinah) and reminded them saying: “Oh Ansaar! Were you not separated and Allaah joined you together through me? Were you not poor and Allaah enriched you through me?” Every time he (Salla Allaahu ‘alaihi wa sallam) said something they (the Ansaar) said: “Allaah and His Messenger have bestowed more favors upon us.”
The Ansaar attributed the blessings to Allaah and then to His Messenger (Salla Allaahu ‘alaihi wa sallam). They attributed the blessings to the Lord of the blessings, and Allaah Knows best.
When the Muslim gives something to someone, from what Allaah (Subhanaahu wa Ta’aala) has bestowed upon him, he should not remind the other person of his favor, rather he should belittle it and forget it, and see the favor of others upon him by accepting from them and not to see his favors upon them.
The scholars said: ‘One should seek the Pleasure of Allaah (Subhanaahu wa Ta’aala) and His Reward when spending on others and he should not hope for anything from them.’
Allaah (Subhanaahu wa Ta’aala) said in Surat al-Insaan (76:9), describing the pious, who fear Allaah and avoid evil:
لَا نُرِيدُ مِنْكُمْ جَزَاءً وَلَا شُكُورًا
“We wish for no reward, nor thanks from you.”
Whenever a person spends for the sake of a recompense from the one on whom he has spent, then his intention was not seeking Allaah’s Countenance; and if the latter disappointed him, he (the former), may remind him of his favor and harm him.
Similarly, the one who spends forcibly, either because he is responsible for spending on him or for another reason, this person didn’t intend the Countenance of Allaah.
It will be accepted from the one whose benefaction is for Allaah’s Sake, hoping to attain the reward from Allaah.” [Al-Kitab al-Asna]
The Prohibition of Mann (Reminders of favors to others):
The Mann is forbidden as mentioned in the narration of the Prophet (Salla Allaahu ‘alaihi wa sallam). The mannaan (the one who reminds others of his favor) is one of the three whom Allaah will not talk to on the Day of Judgment, nor will He purify him, and for him is a severe painful torment, because he does not give anything except with reminding of his favor and with harm.
When Ibn al-Qayyim (Rahimahullaah) talked about those who spend and their kinds, he divided the people into two categories as regards their Mann (reminding of favors); he said: “Mann is of two kinds:
First: Mann with the heart, without utterance or explicitly stating it. Although this kind of Mann does not nullify the charity, it indicates deficiency in witnessing Allaah’s favor upon him in giving him the wealth and His depriving others from it, and Allaah’s guiding him to spend and His preventing others from it. All the favors and Mann belong to Allaah from all sides. Then how does his heart witness that he has done a favor to others?
Second: Mann to remind others of favors done for them by utterance. He transgresses against whom he has done good to and been benevolent to, and he makes him see his favor upon him and enjoins upon him a right towards him. He would remind him and tell him: “Did not I give you such and such thing?”, enumerating the favors he did for him.
Sufyan said: “He will say, ‘I gave you and you did not thank me.’”
Abdur-Rahman ibn Ziad said: “My father used to say, ‘If you give a man something and you then notice your greeting is a burden to him (is heavy upon him) then stop greeting him; and they used to say, ‘If you do a favor for someone, then forget it, and whenever any good has been done to you, then do not forget it.'”
Specializing Allaah with Mann:
Ibn al-Qayyim (Rahimahullaah) then mentioned particularizing Allaah with Mann and the reasons behind that, saying: “Allaah forbade His slaves from Mann and from reminding of his favors to others and He (Subhanaahu wa Ta’aala) particularized Himself with this Attribute:
(1) Because the Mann of the slave is defaming while the Mann of Allaah is a Grace and Reminder.
(2) Because Allaah is the real Bestower and the slaves are only the means.
(3) Doing a favor for someone and being in a state of being indebted to this act of favor is a kind of slavery and humiliation for the person to whom the favor was done, and servitude and humiliation should not be except to Allaah (Subhanaahu wa Ta’aala).
(4) Reminding of the favor done to others indicates that the benefactor thinks that he is the lord of this grace and blessing and he is the owner and the grantor of the blessing.
(5) The person who reminds others of the favor that he has done, tends to look at himself with exaltedness over the one who receives the favor, and he thinks that he is rich and mighty, especially when he witnesses the humiliation and need of others, and this does not suit the slave.
(6) Allaah (Subhanaahu wa Ta’aala) has already rewarded the benefactor for his good done to others and gave him more than what he spent, in multiples. What right does he have to make the receiver feel obliged? If he reminds the receiver of his favor, then he has oppressed him and claimed that he still has rights in his (the receiver’s) heart; then at this point his Sadaqah (charity) will be nullified.
If the person is not satisfied with the substitute and reward from Allaah and he reminded the others of his favors, then he renders in vain his substitute from Allaah and invalidates his dealing with Allaah.”
- Ibn al-Qayyim (Rahimahullaah) then emphasized that if the Mann (the reminding of one’s favor to others) was after spending, even after some time, it will harm its doer. He (Rahimahullaah) said: “Contemplate these advices from Allaah for His slaves and their indication on His Ruboobiyah (Oneness of Lordship) and Uloohiyyah (Oneness of Worship).
Allaah (Subhanaahu wa Ta’aala) renders in vain the deed of the person who contended with Him in anything related to His Lordship or Worship; there is no deity nor Lord worthy of being worshipped except Him.
He (Subhanaahu wa Ta’aala) warned His slaves with His Statement:
ثُمَّ لَا يُتْبِعُونَ مَا أَنْفَقُوا مَنًّا وَلَا أَذًى
“And do not follow up their gifts with reminders of their generosity or with injury.” (Surat al-Baqarah 2:262)
This verse indicates that Mann (reminding of favor) and injury after giving the charity, even after a long time, will harm its doer and he will not attain the rewards.
- Repelling the beggar with kind words and forgiving him is better than giving him the charity and then following it with injury and harm by Mann and utterances.
Allaah (Subhanaahu wa Ta’aala) said in Surat al-Baqarah (2:263):
قَوْلٌ مَعْرُوفٌ وَمَغْفِرَةٌ خَيْرٌ مِنْ صَدَقَةٍ يَتْبَعُهَا أَذًى وَاللَّهُ غَنِيٌّ حَلِيمٌ
“Kind words and forgiving of faults are better than charity followed by injury, and Allaah is Rich (Free of all wants) and He is Most Forbearing.”
Kind words are common, known statements which the hearts accept and do not deny. Forgiveness is to pardon whoever harmed or offended you and that is better than charity followed with harm.
Kind words are considered an act of charity with the tongue, and forgiveness is considered an act of benevolence and beneficence by not reproaching and blaming. These are two kinds of benevolence.
However, giving charity accompanied with harm is considered an act of charity accompanied with what nullifies it. Undoubtedly, two kinds of good deeds and benevolence are better than one void good deed.
Forgiveness also includes forgiving the beggar for his rudeness and harshness which he may show due to a person driving him back (without giving him). In this case, forgiving him is better than giving him the charity and harming him (with Mann or utterance). This is the most famous interpretation.
The other interpretation for the word forgiveness in the verse is that “for you will have forgiveness from Allaah for your kind words and polite rejection, which are better than Sadaqah followed with harm.”
The third interpretation for the word forgiveness is the forgiveness from the beggar when he is driven back without being given and the one who is asked has been excused, that is better for him than attaining Sadaqah (charity) followed with harm.
The most correct statement is the first one, then the second one. The third statement is very weak because the verses are directed to the one who spends, not the beggar who receives.
Then Allaah (Subhanaahu wa Ta’aala) ended the verse with two of His Beautiful Names, He (Subhanaahu wa Ta’aala) said:
وَاللَّهُ غَنِيٌّ حَلِيمٌ
“And Allaah is Rich (Free of all wants) and He is Most Forbearing.”
One meaning is that Allaah is Rich, free from needs; He will attain nothing of your charity, while the most abundant share (fortune) is for you. You will be the one benefitting from this charity, not Him (Subhanaahu wa Ta’aala). Then how does one harm others with the reminder of his favor to others, with of Allaah’s complete Richness and being free of all wants and need of this charity and other than it. He (Subhanaahu wa Ta’aala) is Forbearing, and does not hasten the punishment for the one who reminds others of his favor and harms others. So the verse includes threat and warning.
The second meaning is that He (Subhanaahu wa Ta’aala), besides being attributed with perfect and complete Richness from all aspects, is attributed with forbearance, forgiveness and pardon with His broad benevolence and comprehensive charity. Then how does one harm others with his favor to them in spite of his poverty, need and littleness (paucity) of what he gives.
- Mann and harm render the charity in vain
Allaah (Subhanaahu wa Ta’aala) said in Surat al-Baqarah (2:264):
يَا أَيُّهَا الَّذِينَ آَمَنُوا لَا تُبْطِلُوا صَدَقَاتِكُمْ بِالْمَنِّ وَالْأَذَى كَالَّذِي يُنْفِقُ مَالَهُ رِئَاءَ النَّاسِ وَلَا يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآَخِرِ فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ فَتَرَكَهُ صَلْدًا لَا يَقْدِرُونَ عَلَى شَيْءٍ مِمَّا كَسَبُوا وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ
“O you who believe! Do not render in vain your charity by reminders of it or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allaah, nor in the Last Day. His likeness is like that of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allaah does not guide the disbelieving people.”
This verse is an evidence that the good deed is invalidated with Mann and injury.
Ibn Kathir (Rahimahullaah) said in his interpretation of this verse: “Do not nullify your acts of charity by following them with reminders and harm, just like the charity of those who give it to show off to people. He does not think about Allaah or gaining His Pleasure.
The example of the one who follows his acts of charity with reminders or harm or gives charity to show off is like the Safwan (smooth rock) on which is little dust; on it falls heavy rain which leaves the smooth rock completely barren of dust. Such is the case with Allaah’s action regarding the work of those who show off, as their deeds are bound to vanish and disappear, even though people think that these deeds are as plentiful as specks of dust. The person who spends will not be able to reap any of its reward due to its nullification and vanishing.” [Tafseer Ibn Kathir]
Ibn al-Qayyim (Rahimahullaah) commented on this verse, saying: “Resembling the heart of the person who spends to show off with the smooth rock is one of the best parables. It implies that the heart of such a person, whose spending was not the result of believing in Allaah and the Last Day, is very hard and of no benefit to its owner.”
Also the parable includes resembling the impact of the charity to specks of dust, which have clung to the rock.
The verse implies another meaning, which is that the one who spends for other than Allaah, is apparently performing a deed which will result in attaining reward for it and this reward should grow like the seed which is sowed in good land and it grows seven spikes; in each spike is a hundred grains. However, behind this spending is a hindrance which prevents the seed to grow, like the dust which has under it a smooth rock which prevents any plant from growing.
- The example of the one who spends in the cause of Allaah without waiting for any reward or thanks from people, nor follows his spending with Mann or injury:
Allaah (Subhanaahu wa Ta’aala) said in Surat al-Baqarah (2:265):
وَمَثَلُ الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمُ ابْتِغَاءَ مَرْضَاةِ اللَّهِ وَتَثْبِيتًا مِنْ أَنْفُسِهِمْ كَمَثَلِ جَنَّةٍ بِرَبْوَةٍ أَصَابَهَا وَابِلٌ فَآَتَتْ أُكُلَهَا ضِعْفَيْنِ فَإِنْ لَمْ يُصِبْهَا وَابِلٌ فَطَلٌّ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
“And the likeness of those who spend their wealth seeking Allaah’s Pleasure while they are in their ownselves, sure and certain that Allaah will reward them (for their spending in His Cause), is the likeness of a garden on a high ground which is hit by a downpour (heavy rain) – so it doubles its yield of harvest. And if it does not receive heavy rain, light rain suffices it. And Allaah is All-Seer of what you do.”
That is the example of the believers who give away charity with sincerity and truthfulness. Seeking Allaah’s Pleasure is sincerity, and assuring the reward for themselves and being certain of their own selves (not being hesitant nor reluctant to pay) is the truthfulness in spending.
To clarify, the one who spends in charity confronts two obstacles at the time of his spending; if he is saved from both of them, then his likeness (example) will be like that of the one who is mentioned in this verse.
The first obstacle is seeking praise and fame or any worldly gain for his spending, and this is the state of most of those who spend. The other obstacle is the weakness of one’s self and his reluctance and hesitance; will he do (something) or not?
The first obstacle is removed by seeking Allaah’s Pleasure, and the second obstacle is removed by encouraging and urging one’s self to spend to attain the reward for his righteous act, and this indicates the truthfulness of the person, while seeking Allaah’s Pleasure indicates his sincerity, as explained earlier.
His example is like a garden on a high ground, to indicate that it is better than the garden which is on a low ground, because as the garden will be on a higher place, it will be more exposed to the wind and good air, exposed to the sun all the time from sunrise to sunset, and its fruits will be fresher, riper and more plentiful, contrary to the fruits that grow in shade.
Moreover, if the garden is on a high ground, then one should not fear scarcity of water. Allaah (Subhanaahu wa Ta’aala) said:
“Heavy rain falls on it.”
So it yields its fruits in double. This is the state of the forerunners, those who are brought near to Allaah.
فَإِنْ لَمْ يُصِبْهَا وَابِلٌ فَطَلٌّ
“And if it does not receive heavy rain, a drizzle (light rain) suffices it.”
The drizzle is sufficient to yield its harvest and blessings. Such is the case regarding the believer’s good deeds, for they never become barren. Rather, Allaah accepts the believer’s righteous deeds and increases them.
Ibn al-Qayyim (Rahimahullaah) said: “Such is the case of the righteous people. They are of different ranks as regards their spending. The owners of the garden which heavy rain falls on are of higher degrees. They are those who spend their wealth (in Allaah’s Cause) by night and day, in secret and in public, and give preference over themselves, even though they are deprived.
The owners of the garden which drizzle falls on, are moderate.
Allaah resembled the state of both categories and their deeds with the garden on a high ground, and their spending is resembled with heavy rain and drizzle.
As the two kinds of rain bring forth fruit and the like of it in multiples, similarly their spending – whether abundant or little – is given with the intention of seeking the Pleasure of Allaah with a good heart, without hesitance or reluctance, therefore, it grows with Allaah, in multiples.” [Tareeq al-Hajratain by Ibn al-Qayyim]
Kam’ah is a kind of Mann:
It is reported by al-Bukhaari (Rahimahullaah) on the authority of Sa’eed ibn Zaid (Radia Allaahu ‘anhuma) that the Messenger of Allaah (Salla Allaahu ‘alaihi wa sallam) said: “Kam’ah (truffles) is a type of Mann, and its liquid is a remedy for the eyes.”
Abu Ubaid said: “Kam’ah is a kind of Mann – Allaah Knows best – it is like the Mann which used to descend to the Bani Israeel, and they used to eat whatever they wished of it. It was descending to them without any effort, they used to find it in their yards every morning and they used to take it. Allaah (Subhanaahu wa Ta’aala) mentioned that favor upon them in Surat al-Baqarah (2:57):
وَظَلَّلْنَا عَلَيْكُمُ الْغَمَامَ وَأَنْزَلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَى كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَمَا ظَلَمُونَا وَلَكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ
“And We shaded you with clouds and sent down on you Al-Mann and the quail, (saying): “Eat of the good lawful things We have provided for you,” (But they rebelled). And they did not wrong Us but they wronged themselves.”
Likewise, the Kam’ah does not require from anybody to sow or plant or to water, etc., it is something which Allaah makes to grow in the ground till it becomes a fruit for anyone to share.
(1) The Prophet (Salla Allaahu ‘alaihi wa sallam) did not say that “Al-Mannaan” is Allaah’s greatest (Mightiest) Name; the Hadeeth does not explicitly identify which Name is meant.
(2) Do not assume that he pretends Islam merely in order to save himself, for he may be sincere in faith.
- Knowing Our Rabb (Part-3)
- Ad-Dayyan (The One Who Recompenses)
- Al-'Hakam – Al-'Haakim (The Judge) Al-'Hakeem (The All-Wise)
- The Name of Allaah: Al-Ghaniyy (The Rich, Free of all needs)