Al-Baqarah: (262) Those who spend their wealth...

Know that when the Almighty exalted the matter of spending in the way of Allah, He followed it by explaining the matters that must be achieved so that this reward remains. Among these is refraining from reminding (of favor) and causing harm. In this verse, there are several issues:

Issue 1: Occasion of Revelation

This verse was revealed concerning Uthman and Abd al-Rahman ibn Awf. As for Uthman, he equipped the Army of Hardship (Jaysh al-'Usra) during the Battle of Tabuk with a thousand camels, complete with their saddles, and a thousand dinars. The Messenger of Allah (peace be upon him) raised his hands and said: "O Allah, I am pleased with Uthman, so be pleased with him." As for Abd al-Rahman ibn Awf, he gave away half of his wealth, four thousand dinars, and then this verse was revealed.

Issue 2: Scope of the Condition (No Reproach or Harm)

Some commentators said that the preceding verse referred specifically to one who spends on himself, while this verse refers to one who spends on others. Thus, the Almighty clarified that spending on others only merits the great reward mentioned in the verse if it is not followed by reminding (of favor) or causing harm.

Al-Qaffal (may Allah have mercy on him) said that perhaps this condition is also considered for one who spends on himself. This means that he spends on himself and participates in Jihad alongside the Messenger of Allah (PBUH) and the Muslims seeking the pleasure of Allah Almighty, yet he does not remind the Prophet (PBUH) or the believers of his favor, nor does he harm any believer—such as saying, "If I had not attended, this matter would not have been completed," or saying to another, "You are weak and idle; you are of no benefit in Jihad."

Issue 3: The Meaning of Al-Mann (Reproach/Reminding)

The word Al-Mann in the language has several meanings:

1. Bestowal/Favor: It means bestowing a favor. It is said, "Allah has conferred a favor upon so-and-so" (manna 'ala fulan), or "So-and-so has a favor (minnah) upon me." Ibn al-Anbari cited poetry to support this:

   "Confer upon us the favor of safety, for indeed, Your speech is like jewels and arranged pearls."

Also, the Prophet (PBUH) said: "No one among the people has conferred more favors upon me in companionship or with his hand than Ibn Abi Quhafah [Abu Bakr]," meaning he bestowed more favors with his wealth. Furthermore, Allah Almighty is described as Mannan (The Bestower).

2. Deficiency/Reduction: In the context of interpretation, Al-Mann means reducing or diminishing a right. Allah Almighty says: {And indeed, for you is a reward uninterrupted} (ghayra mamnun), meaning not cut off and not withheld. Death is also called munawwin because it reduces lifespans and cuts off excuses. The blameworthy minnah (reproach) falls under this category because it diminishes and clouds the blessing. The Arabs praise themselves for refraining from reminding others of their favors, as one poet said:

   "The greatness of your kindness to me has increased, Because it is concealed and insignificant in my view. You overlook it as if it never came, While it is widely known among people."

Once this is understood, we say: Al-Mann is showing off the favor bestowed upon them, and Al-Adha (harm) is complaining about them because of what was given.

Al-Mann is blameworthy for several reasons:

1. The State of the Recipient: The poor person receiving charity is already broken-hearted due to his need for charity and his inability to acknowledge the upper hand of the giver. When the giver adds the display of that favor, it increases the recipient's brokenness, resulting in harm following benefit, and mistreatment following kindness.
2. Deterrence: Displaying the favor drives needy people away from seeking his charity if his reputation for doing so becomes known.
3. The Giver's Obligation to Allah: The giver must believe that this blessing is from Allah Almighty upon him, and that Allah has great favors upon him for enabling him to perform this act. He must also fear whether this bestowal was accompanied by something that invalidates Allah's acceptance of it. If this is the case, he would refrain from making it a favor upon others.
4. The Essential Secret: If he knows that the giving was facilitated because Allah prepared the means for him to give and removed the means for withholding, then the true giver is Allah, not the servant. If the giver reaches this level, his heart is illuminated by the light of Allah. If he does not, but is preoccupied with apparent physical means, deprived of contemplating the true Divine causes, he is in the rank of animals whose sight does not rise above the perceptible to the intelligible, or from the effects to the Cause.

As for Al-Adha (harm), scholars differed. Some interpret it generally as harming believers. However, this is not Al-Mann but must be specific to what was previously mentioned, such as saying to the poor person: "You always come to me causing distress, may Allah relieve me of you and distance me from you."

Thus, the Almighty clarified that whoever spends his wealth and does not follow it up with Al-Mann or Al-Adha, he has a great reward and abundant recompense.

If it is asked: The apparent meaning of the words suggests that both together nullify the reward, implying that if only one occurred without the other, the reward would not be nullified.

We reply: Rather, the condition is that neither one occurs, because His saying {they do not follow what they have spent with reproach or injury} implies that neither the former nor the latter should occur from him.

Issue 4: Major Sins and Nullification of Deeds

The Mu'tazila argued that the verse indicates that major sins nullify the reward of the doer. This is because the Almighty clarified that this reward remains only if Al-Mann and Al-Adha do not occur. If the reward were established even if they occurred, this condition would be meaningless.

Our scholars responded by saying that the meaning of the verse is that the occurrence of Al-Mann and Al-Adha removes the spending from being meritorious in the first place, as they indicate that he spent only to boast (yaman), not to seek Allah's pleasure, nor as an act of devotion. Consequently, the reward is voided.

The Judge criticized this response, saying that the Almighty clarified that this spending was valid, as He said: {Then they do not follow what they have spent...}, and the particle thumma (then) indicates sequence. What comes after the spending is what necessitates the reward, because the condition for the effect must be present when the cause is present, not after it.

Our scholars responded to this in several ways:

1. Although the mention of Al-Mann and Al-Adha is subsequent to the spending, this subsequent mention clearly indicates that when he spent, his spending was not for the sake of Allah, but for the sake of elevating himself above people and seeking ostentation and fame. If this is the case, his spending was not deserving of reward.
2. Suppose this condition is subsequent. However, it is permissible to say that the effect of the cause depends on the non-occurrence of something contradictory afterward, according to the doctrine of the Ahl al-Muwafaqah (those who hold that deeds must be entirely sound for reward), the details of which are known in Kalam (theology).

Issue 5: The Gravity of Al-Mann and Al-Adha

The verse indicates that Al-Mann and Al-Adha are major sins, as they cause this great act of obedience to lose its immense reward due to either one of them.

Regarding His saying {for them is their reward}:

Issue 1: Work Earning Reward

The Mu'tazila used this verse as evidence that action obligates Allah to grant reward. Our scholars say that the reward is obtained due to the promise, not due to the action itself, because performing an obligation is incumbent upon the servant, and fulfilling an obligation does not necessitate a reward.

Issue 2: Refutation of Nullification (Ihbāt)

Our scholars used this verse as evidence for the negation of nullification (ihbāt). This is because the verse indicates that the reward is established for them absolutely. Therefore, the reward must be established for them even after committing major sins, which refutes the view of nullification.

Issue 3: The Condition of Faith

The Ummah agreed that His saying {for them is their reward with their Lord} is conditional upon the absence of disbelief (kufr). This indicates that it is permissible to use a general term ('amm) while intending a specific meaning (khass). Whenever this is permissible in principle, the general term's indication of totality is not an absolute certainty, which invalidates the Mu'tazila's proofs that rely on general terms to establish absolute threats of punishment.

As for His saying {nor shall they have fear, nor shall they grieve}:

There are two opinions:

1. Their spending in the way of Allah will not be lost; rather, its reward is fully secured for them on the Day of Resurrection. They will not fear that it might not exist, nor will they grieve because it does not exist. This is like His saying: {And whoever does righteous deeds while being a believer, then neither fear nor injustice will befall him} (Taha: 112).
2. The meaning is that on the Day of Resurrection, they will not fear punishment at all, as stated: {And they, on that Day, will be secure from fright} (An-Naml: 89), and {The great terror will not grieve them} (Al-Anbiya: 103).

**7 < { A kind word and forgiveness are better than charity followed by injury. And Allah is Free of need, Most Forbearing. * O you who have believed, do not invalidate your charities by reminding [of your favor] or by causing injury, like one who spends his wealth to be seen by people and believes not in Allah and the Last Day. His example is like that of a smooth rock with dust upon it, and then a heavy rain strikes it and leaves it bare. They are unable to [utilize] anything of what they have earned. And Allah does not guide the disbelieving people. * But the example of those who spend their wealth seeking the pleasure of Allah and out of conviction [from themselves] is like the example of a garden on a high ground; heavy rain strikes it and it yields its produce twofold. And if heavy rain does not strike it, then a light rain [will suffice]. And Allah is Seeing of what you do. } > 7

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