Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (2/443)

Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

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The basis for permitting a gift intended for recompense is the saying of Allah, Almighty and Majestic:

“Whatever you give in order to gain an increase from people’s wealth will not increase with Allah.” [al-Rūm: 39]

Another reading is: “Whatever you are given in order to gain an increase from people’s wealth will not increase with Allah.” The two readings are close in meaning: a man gives another something so that he will give him more in return. Allah, Almighty and Majestic, states that when someone gives a gift seeking to increase his own wealth from the recipient’s wealth, it does not increase with Him or gain merit in His sight. This indicates that the giver receives only what he intended through his gift: an increase in his wealth and recompense from the recipient, not from Allah, Almighty and Majestic. It also indicates that this is permissible. Someone who gives a gift seeking recompense earns neither reward nor sin through it, for it is a form of sale. It therefore belongs to the category of permissible transactions, not acts that are recommended and encouraged.

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This is something Allah, Blessed and Exalted, permitted His believing servants but prohibited His Prophet, the master of the messengers, as an honor to him, to keep him above such conduct, elevate his rank, and exalt his standing. The Most High says:

“Do not give in order to receive more.” [al-Muddaththir: 6]

That is, do not give something so that you may receive more than it in return, for this amounts to indirectly begging, and begging is disliked and blameworthy. The Messenger of Allah, may Allah bless him and grant him peace, said:

“By Him in whose hand is my soul, for one of you to take his rope and carry firewood on his back is better for him than to approach a man whom Allah has granted of His bounty and beg from him, whether he gives him something or refuses.”

He also said, may Allah bless him and grant him peace:

“Begging leaves scratches with which a man disfigures his own face. Whoever wishes may spare his face, and whoever wishes may leave it, unless he asks someone in authority concerning a matter for which he can find no

فصل وأصل جواز الهبة للثواب قول الله ﷿: ﴿وَمَا آتَيْتُمْ مِنْ رِبًا لِيَرْبُوَ فِي أَمْوَالِ النَّاسِ فَلا يَرْبُو عِنْدَ اللَّهِ﴾ [الروم: ٣٩]، ويقرأ: (وَمَا أوتيتُمْ مِنْ رِبًا لِيَرْبُوَ فِي أَمْوَالِ النَّاسِ فَلَا يَرْبُو عِنْدَ اللَّهِ). والقراءتان متقاربتان في المعنى، وهو أن يعطي الرجل الرجل الشيء ليعطيه أكثر منه، فلما أخبر الله ﷿ أن من أعطى عطية يبتغي بها النماء والزيادة - في ماله من مال المعطى، أن ذلك لا يربو عنده ولا يزكو لربه، دل ذلك على أنه ليس له بعطية إلا ما قصد بها من الزيادة في ماله والثواب من المعطى لا من الله ﷿، وأن ذلك جائز فليس لمن أعطى عطاء للثواب في عطيته أجر، ولا عليه فيها وزر؛ لأنها بيع من البيوع، فهي من قبيل الجائز المباح، لا من قبيل المندوب إليه والمرغوب فيه. فصل وهذا مما أباحه الله ﵎ لعباده المؤمنين، وحرمه على نبيه سيد المرسلين - إكراما له، وتنزيها وترفيعا به وتنويها، فقال تعالى: ﴿وَلا تَمْنُنْ تَسْتَكْثِرُ﴾ [المدثر: ٦]، أي لا تعط لتعطى أكثر منه، لأن ذلك تعريض بالمسألة والمسألة مكروهة مذمومة، قال رسول الله ﷺ: «والذي نفسي بيده لأن يأخذ أحدكم حبله فيحتطب على ظهره، خير له من أن يأتي رجلا أعطاه الله من فضله فيسأله أعطاه أو منعه»، وقال ﷺ: «المسائل كدوح يكدح بها الرجل وجهه، فمن شاء أبقى على وجهه، ومن شاء ترك، إلا أن يسأل ذا سلطان في أمر لا يجد