One of the greatest blockers of the reward for good deeds is a person reminding the poor, vulnerable, or needy with their favors upon them in charity (Al-Mann). Allah has paired Al-Mann (reminding others of one's favors) with harm and has classified it as a major sin.

Dr. Saeed Abdul Azim explains: “Al-Mann (reminding others of one's favors) is one of the reprehensible human flaws that Islam forbids, and a believer should not possess this trait. It is said that someone ‘reminded someone with their favors’ when they burden them with the favor they granted them. True favor belongs solely to Allah. Reminding others of one's favors may occur through speech, which is condemned among people except when facing ingratitude. Because of its harmful nature, it is said that it ruins the favor. Yet, due to its appropriateness in the face of ingratitude, it is also said: ‘When a blessing is denied, reminding of one's favors is justified.’

The Benefactor (Al-Mannan) is one of the names of Allah, meaning the One who grants blessings. Some link reminding of one's favors with destruction. A woman who is married solely for her wealth is often referred to as Al-mannun,’ for she constantly reminds her husband of her wealth.” ⁽¹⁾

Al-Mann is defined as mentioning a favor in a way that highlights it while reprimanding the recipient, as when someone says, “I have done this for you, I have helped you.” Imam Al-Qurtubi described it as: “Recounting a favor in a way that causes harm to the recipient.” ⁽²⁾ Similarly, Abu Hayyan explained it as: “It is mentioning the blessing to the recipient as a form of pride and self-praise.” ⁽³⁾

Sharia Warning

Allah warns His servants in the Qur'an against Al-Mann when giving in His cause to ensure they receive the great reward from Him. Allah says, “Those who spend their wealth in the way of Allah and then do not follow up what they have spent with reminders [of it] or [other] injury will have their reward with their Lord, and there will be no fear concerning them, nor will they grieve.” (Al-Baqarah: 262)

Allah associates Al-Mann with harm, saying, “O you who have believed, do not invalidate your charities with reminders or injury as does one who spends his wealth [only] to be seen by the people and does not believe in Allah and the Last Day. His example is like that of a [large] smooth stone upon which is dust and is hit by a downpour that leaves it bare. They are unable [to keep] anything of what they have earned. And Allah does not guide the disbelieving people.” (Al-Baqarah: 264)

Allah also commands His Prophet (peace be upon him) early in his mission to adhere to certain principles regarding faith, worship, and behavior, treating them all equally. Allah says, “O you who covers himself [with a garment], arise and warn, and your Lord glorify, and your clothing purify, and uncleanliness avoid, and do not confer favor to acquire more, but for your Lord be patient.” (Al-Muddathir: 1-7)

Regarding the Bedouins boasting about their favor of accepting Islam, Allah states: “The Bedouins say, ‘We have believed.’ Say, ‘You have not [yet] believed; but say [instead], 'We have submitted,' for faith has not yet entered your hearts. And if you obey Allah and His Messenger, He will not deprive you from your deeds of anything. Indeed, Allah is Forgiving and Merciful.’ The believers are only the ones who have believed in Allah and His Messenger and then doubt not but strive with their properties and their lives in the cause of Allah. It is those who are the truthful. Say, 'Would you acquaint Allah with your religion while Allah knows whatever is in the heavens and whatever is on the earth, and Allah is Knowing of all things?' They consider it a favor to you that they have accepted Islam. Say, 'Do not consider your Islam a favor to me. Rather, Allah has conferred favor upon you that He has guided you to the faith, if you should be truthful.'” (Al-Hujurat: 14-17)

Abu Dharr narrated that the Prophet said: “There are three to whom Allah will not speak on the Day of Resurrection, or will He look at them, or sanctify them, and theirs will be a painful torment.” He said: The Prophet (peace be upon him) repeated it three times. Abu Dharr said, “They are losers and disappointed. Who are they, Messenger of God?” He said: “The one who drags his Izar (below the ankles) the one who sells his product by means of false oaths, and the one who reminds others (Al-Mannan) of what he has given to them.” (Narrated by Muslim)

Negative Consequences of Al-Mann

Al-Mann is a reprehensible trait that causes the recipient to resent the giver. It leaves a profound psychological impact, as the giver humiliates the recipient, breaking their spirit. This often results in bitterness and hatred, sometimes leading to revenge. ⁽⁴⁾ It also transforms the giver into a mean person, stripping them of nobility, chivalry, and sincerity. Additionally, it fosters arrogance, hypocrisy, and vanity, ultimately nullifying the reward of charity. When occurring in acts of charity, it invalidates the reward; when it accompanies acts of kindness, it taints and corrupts the favor. ⁽⁵⁾

Its Forms

Al-Mann manifests in various ways within Muslim societies, depending on the nature of the giving. Examples include: Reminding of one’s favor in charity, financial aid, and support to the needy. Mentioning loans given in times of need. Reminding orphans of the care and support provided to them once they grow older. Even teachers reminding students of the knowledge imparted to them. Not to mention other form of Al-Mann that can extend to include parents reminding their children of the money spent on raising and educating them.

Causes of Falling into Mann

All spiritual ailments, negative behaviors, and actions that destroy the doer originate from a lack of faith. A strong, vibrant faith prevents the believer from displeasing Allah, upsetting a fellow Muslim, or severing bonds of love and affection. Additionally, stinginess plays a significant role in fostering Al-Mann, as a stingy person despises giving. When they do give, they boast about it to vent their discontent.

Ways to Avoid it

To avoid reasons leading to Al-Mann, one must address its root causes, which include strengthening faith, improving one’s relationship with Allah, and understanding the destructive consequences of it. One should hope for Allah’s reward for their acts of giving, realizing that wealth is a trust from Allah, and the true favor belongs to Him.

Ibn al-Qayyim said: “The most beneficial person to you is the one who enables you to do good to them or show them kindness, for they are your helper in achieving your benefit and perfection. The benefit you gain from them equals the benefit they gain from you and maybe exceeds it. Conversely, the most harmful person to you is the one who allows you to sin against Allah through them, for they are assisting you in harming and diminishing yourself.” ⁽⁶⁾

Other ways include, associating with righteous people, being watchful of Allah, concealing good deeds and minimizing them within oneself. Al-Jahiz said: “Know that belittling your good deeds magnifies them in the eyes of people with intellect, and concealing them spreads them. Thus, spread them by concealing them and magnify them by belittling them.” ⁽⁷⁾

Ibn Abbas (may Allah be pleased with him) said: “Kindness is only complete with three things: hastening to do it, minimizing it, and concealing it. When it is hastened, it delights the recipient. When it is minimized, it is seen as great. When it is concealed, it is perfected.” ⁽⁸⁾

It is also said: “Revive kindness by burying it.” The meaning is that when one boasts of their favor, they spoil it. Conversely, ingratitude from the recipient for the favor is a form of denial. Mentioning the favor by the giver tarnishes it. Qais ibn ‘Asim said: “O Banu Tamim, keep company with those who remember your good deeds to them and forget their favors to you.” ⁽⁹⁾

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1. The Book of “Muslim’s Character.”
2. Tafsir al-Qurtubi (3/ 308).
3. Al-Bahr Al-Muhit (2/ 650).
4. In the Shade of the Quran (1/ 306).
5. Ma'alim as-Sunan by Al-Khattabi (4/ 195).
6. Al-Fawaid (192).
7. Al-Rasa'il (131).
8. ‘Uyoon Al-Akhbaar by Ibn Qutaybah (3/ 197).
9. Al-Kamil by Al-Mubarrad (1/ 145).

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