Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (2/442)

Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

and His Messenger”—to the end of the hadith.

If, through his gift, he seeks Allah’s pleasure and hopes for a reward from Him, he will receive that from Allah through His grace and mercy. Allah, Almighty and Majestic, says:

“Whatever you give in charity, seeking Allah’s pleasure—it is they whose reward will be multiplied.” [al-Rūm: 39]

He also says:

“If you lend Allah a good loan, He will multiply it for you and forgive you. Allah is Most Appreciative, Most Forbearing.” [al-Taghābun: 17]

“Who is it that will lend Allah a good loan, so that He may multiply it for him? And he will have a generous reward.” [al-Hadīd: 11]

“Who is it that will lend Allah a good loan, so that He may multiply it for him many times over?” [al-Baqarah: 245]

It is related that this verse was revealed concerning Abū al-Dahdāh, who gave a garden of his in charity, and Allah granted him two million gardens in Paradise.

As for someone who gives a gift to win people’s favor, showing off so that they will praise and commend him for it, his gift brings him no benefit: neither recompense in this world nor reward in the Hereafter. Allah, Almighty and Majestic, says:

“O you who believe, do not nullify your charitable gifts with reminders of your generosity and hurtful words, like someone who spends his wealth to be seen by people and does not believe in Allah and the Last Day. His likeness is that of a smooth rock covered with soil: a downpour strikes it and leaves it bare. They gain nothing from what they have earned, and Allah does not guide the disbelieving people.” [al-Baqarah: 264]

As for someone who gives a gift intending recompense from the recipient, he is entitled to what he intended through his gift. According to Ibn al-Qāsim’s position, he may reclaim it so long as he has not received recompense equal to its value; or, according to the apparent meaning of the statement of Umar ibn al-Khattāb, may Allah be pleased with him, so long as he has not been satisfied with recompense exceeding its value: “Whoever gives a gift understood to have been intended for recompense retains his claim to it and may reclaim it so long as he is not satisfied with what he receives in return.” This is also Mutarrif’s position in al-Wādiha: so long as the gifted property itself remains, whether it has increased or decreased, the giver may reclaim it, even if the recipient has recompensed him with more than its value.

ورسوله» - الحديث. فأما إذا أراد بهبته وجه الله وابتغى عليها الثواب من عنده، فله ذلك عند الله بفضله ورحمته؛ قال الله ﷿: ﴿وَمَا آتَيْتُمْ مِنْ زَكَاةٍ تُرِيدُونَ وَجْهَ اللَّهِ فَأُولَئِكَ هُمُ الْمُضْعِفُونَ﴾ [الروم: ٣٩]، وقال: ﴿إِنْ تُقْرِضُوا اللَّهَ قَرْضًا حَسَنًا يُضَاعِفْهُ لَكُمْ وَيَغْفِرْ لَكُمْ وَاللَّهُ شَكُورٌ حَلِيمٌ﴾ [التغابن: ١٧]، وقال: ﴿مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ وَلَهُ أَجْرٌ كَرِيمٌ﴾ [الحديد: ١١]، وقال: ﴿مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً﴾ [البقرة: ٢٤٥]، ويروى أن هذه الآية نزلت في أبي الدحداح تصدق بحديقة له فأعطاه الله في الجنة ألفي ألف حديقة. وأما من أراد بهبته وجوه الناس رياء ليحمدوه عليها ويثنوا عليه من أجلها، فلا منفعة له في هبته: لا ثواب في الدنيا ولا أجر في الأخرى؛ قال الله ﷿: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لا تُبْطِلُوا صَدَقَاتِكُمْ بِالْمَنِّ وَالأَذَى كَالَّذِي يُنْفِقُ مَالَهُ رِئَاءَ النَّاسِ وَلا يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ فَتَرَكَهُ صَلْدًا لا يَقْدِرُونَ عَلَى شَيْءٍ مِمَّا كَسَبُوا وَاللَّهُ لا يَهْدِي الْقَوْمَ الْكَافِرِينَ﴾ [البقرة: ٢٦٤]. وأما من أراد بهبته الثواب من الموهوب له فله ما أراد من هبته، وله أن يرجع فيها ما لم يثب منها بقيمتها على مذهب ابن القاسم، أو ما لم يرض منها بأزيد من قيمتها - على ظاهر قول عمر بن الخطاب ﵁؛ ومن وهب هبة يرى أنه أراد بها الثواب، فهو على هبته يرجع فيها ما لم يرض منها؛ وهو قول مطرف في الواضحة أن الهبة ما كانت قائمة العين وإن زادت أو نقصت فللواهب الرجوع فيها وإن أثابه الموهوب له فيها أكثر من قيمتها.