The Name of Allaah: Al-Ghaniyy (The Rich, Free of all needs)

Source:   An-Nahjul Asmaa fee Sharh Asmaa’ Allaahul-Husnaa by Shaikh Muhammad An-Najdi

The Name of Allaah Al-Ghaniyy (the Rich) is mentioned eighteen times in the Noble Qur’an. Of these verses:

Allaah’s Statement in Surat al-Baqarah (2:263):

“Kind words and forgiving (of faults) are better than Sadaqah (charity) followed by injury. And Allaah is Rich (Free of all needs) and He is Most-Forbearing.”

Allaah (Ta’ala) also says in Surat al-An’aam (6-133):

“And your Lord is Rich (Free of all needs), Full of Mercy.”

Allaah (Ta’ala) also says in Surat Yunus (10:68):

“They (Jews, Christians and pagans) say: ‘Allaah has begotten a son (children).’ Glory is to Him! He is Rich (Free of all needs). His is all that is in the heavens and all that is in the earth.”

In Surat Ibraheem (14:8), Prophet Musa (‘Alayhis-salaam) said, as Allaah (Ta’ala) mentions:

“If you disbelieve, you and all on earth together, then verily, Allaah is Rich (Free of all needs), Owner of all Praise.”

In Surat an-Naml (27:40), Prophet Suleiman (‘Alayhis-salaam) said, as Allaah (Ta’ala) mentions:

“And whoever is grateful, truly, his gratitude is for (the good of) his own self; and whoever is ungrateful, (he is ungrateful only for the loss of his own self). Certainly my Lord is Rich (Free of all needs), Bountiful.”

In Surat al-‘Ankabut (29:6), Allaah (Ta’ala) says:

“And whosoever strives, he strives only for himself. Verily, Allaah stands not in need of any of the ‘Alameen (mankind, jinn and all that exists).”

In Surat Faatir (35:15), Allaah (Ta’ala) says:

“O mankind! It is you who stand in need of Allaah. But Allaah is Rich (Free of all needs), Worthy of all praise.”

In Surat at-Taghabun (64:6), Allaah (Ta’ala) says:

“So they disbelieved and turned away (from the truth). But Allaah was not in need (of them). And Allaah is Rich (Free of all needs), Worthy of all praise.”

The meaning of the Name with regards to Allaah:

Ibn Jarir (Rahimahullaah) said: “’And Allaah is Rich (Free of all needs) and He is Most-Forbearing,’ means that Allaah is not in need of what they give in charity and He (Ta’ala) is Forbearing when He does not hasten the punishment for the one who reminds others of his charity and favors done to them and causes injury to (or offends) those on whom he spends and gives charity.” [Jami’ul Bayaan]

Ibn Jarir also said regarding Allaah’s statement in Surat al-Baqarah (2:267):

“And know that Allaah is Rich (Free of all needs), and Worthy of all praise.”

Know o people! Allaah (Azza wa Jall) is Rich, not in need of your charities and other good deeds. He (Ta’ala) indeed commanded you with Sadaqah (charity) and enjoined it upon you in your wealth only as a mercy from Him to you, in order to enrich and suffice the needy and the poor among you, and to strengthen by it those who are weak, and to compensate you for it with abundant reward in the Hereafter. This is not because He (Ta’ala) is in need of you or of it.” [Jami’ul Bayaan].

Az-Zajjaj said: “He is Al-Ghaniyy, Free of needs and Free of His creation by His Ability and Majestic Power (Authority), and the creation is in need of His Benevolence and Beneficence, as Allaah (Ta’ala) says in Surat Muhammad (47:38):

“But Allaah is Rich (Free of all needs), and you (mankind) are poor.”[Tafseer al-Asma’]

Az-Zajjaj said: “Al-Ghaniyy (the Rich) in the Arabic language means the One Who stands in no need of others. Allaah stands in no need of anyone, Exalted is He and the Most High above all that, as He (Ta’ala) says in Surat al-‘Ankabut (29:6):

“Verily, Allaah stands not in need of any of the ‘Alameen (mankind, jinn and all that exists).”

And all the creation stands in need of Him, as the (Ta’ala) says in Surat Faatir (35:15):

“O mankind! It is you who stand in need of Allaah. But Allaah is Rich (Free of all needs), Worthy of all praise.”

Allaah (Ta’ala) is Free of need in what He has created and is creating, in what He has managed and is managing of affairs; in what He gives, provides, ordains and decides, none can repel His Command and He is Able to do all things (Omnipotent).” [Ishtiqaq al-Asmaa’]

Al-Khattabi said: “Al-Ghaniyy is the One Who is Self-Sufficient of His creation and their support for His dominion. He stands in no need of them and they are the ones who are poor and stand in need of Him, as He (Ta’ala) described His Noble Self in Surat Muhammad (47:38):

“But Allaah is Rich (Free of all needs), and you (mankind) are poor.”[Sha’n ad-Du’aa]

Al-Hulaimee said: “Al-Ghaniyy means the Perfect in all what He has (of Attributes) and in all what is with Him (of Dominion), He is in no need of anyone with Him. Our Lord is highly praised with this Attribute; this is because neediness is a deficiency and the needy is incapable to attain what he needs unless he works for it or it is given to him.

And the One Who is needed has a merit (excellence) for having what the needy does not have. Deficiency is negated from Allaah in every aspect and incapacity does not fit His Majesty, nor does anyone have a favor due to him from Him. This is because everything other than Him is created by Him and invented by Him and they own nothing of their affairs except what Allaah wills and disposes.” [Al-Minhaj]

The impact of belief in this Name

1. Indeed, Allaah (Ta’ala) is Rich by Himself. To Him belongs Absolute Richness in all aspects and considerations. This is due to His Perfection and the perfection of His Attributes. No deficiency occurs in His Attributes in any way.

He (Ta’ala) cannot be except Rich, because His Richness is one of the requirements of His Essence, just as He cannot be except the Creator, the Able, the Provider and the Benefactor. He stands in no need of anyone in any aspect. He is the Rich in Whose Hands are the Treasures of the Heavens and the earth, and the treasures of this world and the Hereafter. He is the One Who suffices and enriches all His creation generally, and He (Ta’ala) specifically enriches His special creation by bestowing the divine knowledge and facts of belief upon their hearts.” [Tayseer al-Kareem]

The Lord (Ta’ala) is Rich by His Own Self and the slave is poor (in need) by his own self, in need of his Lord. He cannot be self-sufficient without Allaah sufficing him, not even for a blink of an eye.

Ibn al-Qayyim (Rahimahullaah) said in His book “Tareeq al-Hijratain and Baab as-Sa’aadatain” in the chapter titled: “Allaah (Ta’ala) is the Absolute Rich and the creation is poor and stands in need of Him”, in regards to what Allaah (Ta’ala) says in Surat Faatir (35:15):

“O mankind! It is you who stand in need of Allaah. But Allaah is Rich (Free of all needs), Worthy of all praise.”

“Allaah (Ta’ala) mentions in this verse the neediness of His servants of Him, and that it is an essential matter that does not separate from them, as He is Rich, Worthy of all praise by His Essence. His Richness and Praise are affirmed for His Essence not due to a matter that He ordained. Similarly, the neediness of the slaves is affirmed to their essence. It is not justified by occurrence, rather it is an essential neediness, i.e. the neediness of the slave to his Lord is not because of a cause or reason which caused that need, but it is an essential neediness to his Lord.

Allaah (Ta’ala) has mentioned about the reality of the servants and their essence that they stand in need of Him (Ta’ala), as He (Ta’ala) informed us about His Noble Essence and its reality that He is Ghaniyy Hameed, i.e. Rich (Free of all wants) and Praiseworthy.

Absolute neediness is affirmed to the creation, whereas Absolute Richness is affirmed in all aspects to His Essence. It is impossible for the slave except to be poor and in need, and it is impossible for the Lord except to be Rich, as it is impossible for the slave except to be a slave and the Lord except to be a Lord.

The neediness of the servants to their Lord is of two kinds:

First: Compulsory (required) neediness, and it is a general neediness. There is no wicked or righteous person but he is attributed with it. And this kind of neediness does not entail praise or blame, or reward or punishment.

Second: Optional (freely chosen) neediness

This kind of neediness is a result of two aspects of noble knowledge: one is the knowledge of the slave about his Lord; the other one is the knowledge of the slave about his own self. The result of these two aspects of knowledge is neediness which indicates the Essence of His Richness and the embodiment of the slave’s success and happiness.

The people differ in this kind of neediness according to their differences in these two aspects of knowledge.

Whoever knows his Lord with His Absolute Richness, knows himself with his absolute neediness. Whoever knows his Lord with His Perfect Ability, knows himself with his total incapacity. And whoever knows his Lord with His Perfect Might, knows himself with complete humility. And whoever knows his Lord with His Perfect Knowledge and Wisdom, knows himself with ignorance.

Allaah (Ta’ala) brought the slave out of his mother’s womb not knowing anything, having no power, owning nothing, unable to give or prevent either harm or benefit. His neediness in that state is witnessed and sensed by everyone, and this is one of the demands (pressing needs) of his being.

Then Allaah bestowed His blessings upon him, poured forth His Mercy upon him, drew to him the means of perfection for his existence outwardly and inwardly, clothed him with His Beneficence, made him to hear and see, taught him, gave him strength, made him to move, subjected the horses and camels to him, gave him power over the creatures of the water, gave him the power to dig rivers, plant trees, construct high buildings, and He (Ta’ala) gave him protection from what harms him. This poor one thought that he owned a share in Allaah’s dominion and claimed for himself a kingship (dominion) with Allaah (Ta’ala)! He saw his self with a different eye compared to the one which he saw in his earlier state. He forgot that he was in a state of neediness and nothingness; he thought he was another person.

Imaam Ahmad (Rahimahullaah) reported a Hadeeth on the authority of Busr ibn Juhaash al-Qurashiy that Allaah’s Messenger (Salla-Allaahu ‘alayhi wa sallam) spat on his palm and placed his finger on it. Then he (Salla-Allaahu ‘alayhi wa sallam) said: “Allaah (Ta’ala) says: ‘O son of Adam! How can you think that you can escape from Me (or make Me fail) and I have created you from something like this, until I have fashioned you perfectly and given you due proportion and you walked with two cloaks slowly on the earth. You collected (amassed) and withheld until the soul reached to the collar bone (i.e. up to the throat in its exit) and you said: “I will give charity,” and the period (time) is already late (past).’” [Authenticated by al-Albaani in Saheeh al-Jamie’ no. 8144]

The disgraced person is veiled from seeing his reality and forgets his own self, forgets his neediness to his Lord, so he shows transgression and arrogance; therefore, he deserves distress and wretchedness.

Allaah (Ta’ala) says in Surat al-Alaq (96: 6-7):

“Nay! Verily, man does transgress (in disbelief and evil deed). Because he considers himself self-sufficient.”

Allaah (Ta’ala) says in Surat al-Layl (92: 5-10):

“As for him who gives (in charity) and keeps his duty to Allaah and fears Him.

And believes in Al-Husna [the best i.e. either La ilaaha illa Allaah, or the reward from Allaah].

We will make smooth for him the path of ease (goodness). But he who is greedy, miser and thinks himself self-sufficient.

And belies al-Husna. We will make smooth for him the path for evil.”

Allaah’s Messenger (Salla-Allaahu ‘alayhi wa sallam) was the most perfect among the creation in his servitude and the greatest among them witnessing his neediness to his Lord, and he (Salla-Allaahu ‘alayhi wa sallam) did not feel self-sufficient even for a blink of an eye; in fact he used to supplicate saying:

أصلِحْ لي شَأْني كُلَّه ولا تكلني إلى نفسي طَرْفَةَ عَيْن

“Reform all my affairs and do not place me in charge of my soul even for the blink of an eye (i.e. a moment).”

[Reported by al-Bukhaari in al-Adab al-Mufrad]

He (Salla-Allaahu ‘alayhi wa sallam) also used to invoke Allaah saying:

يا مُقَلِّبَ القُلُوب ثَبِّت قَلْبي على دينِك

“O the Turner of the hearts, keep my heart firm on your religion.”

[Ibn abi Shaibah, at-Tirmidhi, al-Haakim and authenticated by al-Albaani]

He (Salla-Allaahu ‘alayhi wa sallam) knew that his heart was in the Hand of Ar-Rahmaan (the Most Gracious Azza wa Jall). He (Salla-Allaahu ‘alayhi wa sallam) knew he did not own his heart and Allaah (Ta’ala) diverts it as He wills. He (Salla-Allaahu ‘alayhi wa sallam) knew that from Allaah’s Statement in (Surat al-Isra’ 17:74):

“And had We not made you stand firm, you would nearly have inclined to them a little.”

A person’s need for his Lord is according to his knowledge about his Lord, and according to his nearness and status with Him (Ta’ala).

Therefore, he (Salla-Allaahu ‘alayhi wa sallam) has the greatest status with Allaah and is the highest in rank because he perfected the rank of servitude and neediness to his Lord. He (Salla-Allaahu ‘alayhi wa sallam) used to say to his Companions: “O People! I do not like you to elevate me above the rank which Allaah granted me. Verily, Allaah took me as a slave before taking (appointing) me as a Prophet.” [Authenticated by al-Albaani in as-Silsilah as-Saheeha no. 2550]

And he (Salla-Allaahu ‘alayhi wa sallam) used to say: “Do not praise me as the Christians praised the Messiah, the son of Mary [i.e. ‘Eesa (‘Alayhis-salaam)]. I am just a slave. Say, ‘’Abdullaah (the slave of Allaah) and His Messenger.’” [Al-Bukhaari]

Allaah (Ta’ala) mentioned the Prophet (Salla-Allaahu ‘alayhi wa sallam) with the attribute of servitude in the noblest position, and that is in the position of al-Isra’ wal-Mi’raj (the night journey to Jerusalem) and the position of ad-Da’wah (preaching) and the position of challenge as follows:

He (Ta’ala) says in Surat al-Isra’ (17:1):

“Glorified (and Exalted) is He (Allaah) [above all that (evil) they associate with Him] Who took His slave [Muhammad (Salla-Allaahu ‘alayhi wa sallam) for a journey by night…”

In Surat al-Jinn (72:19), Allaah (Ta’ala) says:

“When the slave of Allaah [Muhammad (Salla-Allaahu ‘alayhi wa sallam)] stood up invoking Him (his Lord- Allaah) in prayer, they (the jinn) just made around him a dense crowd as if sticking one over the other (in order to listen to the Prophet’s (Salla-Allaahu ‘alayhi wa sallam) recitation).”[1]

In Surat al-Baqarah (2:23), Allaah (Ta’ala) says:

“And if you (Arab Pagans, Jews and Christians) are in doubt concerning that which We have sent down (i.e. the Qur’an) to Our slave[Muhammad

(Salla-Allaahu ‘alayhi wa sallam)], then produce a Surah (Chapter) of the like thereof.”

In the narration about the great intercession: ‘Eesa (Jesus ‘Alayhis-salaam) will say, “Go to Muhammad, a slave, whom Allaah has forgiven his past and future sins.” [Al-Bukhaari and Muslim]

He (Salla-Allaahu ‘alayhi wa sallam) attained that status because of his perfect servitude and Allaah’s complete forgiveness of him.

Contemplate Allaah’s statement in Surat Faatir (35:15):

“It is you who stand in need of Allaah.”

The Name Allaah is used instead of the Name Rabb (Lord) to indicate the two kinds of neediness. As is mentioned previously, there are two kinds of neediness: the need for His Lordship (Ruboobiyah) and this is the need of all the creation to Him (Ta’ala), and the need of His worship (Uloohiyah), which is the neediness of His Prophets, Messengers and righteous slaves. This is the beneficial neediness, which the people talk about and refer to and which is the special neediness, not the general one. The people have expressed this differently according to their preference and ability to express.” [Tareeq al-Hijratain, summarized and paraphrased]

2. Allaah (Ta’ala) the Blessed, the Most High is Rich, Free of all needs of His servants. Despite that He is good to them, Benevolent and Merciful. And this is out of His Perfect Richness, Generosity and Mercy.

However, the servants do good to each other, either sooner or later, because of their mutual interests from one to another.

Ibn al-Qayyim mentions the difference between the Beneficence of the Creator and beneficence of the created being: Indeed, Allaah (Ta’ala) is Rich, Generous, Mighty and Merciful. He does good to His slave in spite of His Richness (Self-Sufficiency) apart from him. He (Ta’ala) wills the good for His slave and removes the harm from him, and He does that not for the sake of bringing benefit to Him by the slave, nor to repel harm. Rather, He (Ta’ala) does that as a Mercy and a Beneficence. He (Ta’ala) does not create the creation to outnumber them because of a deficiency, nor to gain honor through them because of humiliation, nor to provide Him nor to benefit Him nor to repel harm from him (to protect Him), as He (Ta’ala) says in Surat adh-Dhariyat (51:56-58):

“And I Allaah created not the jinn and mankind except that they should worship Me (Alone). I seek not any provision from them (i.e. provision for themselves or for My creatures) nor do I ask that they should feed Me (i.e. feed themselves or My creatures). Verily, Allaah is the All-Provider, Owner of Power, the Most Strong.”

Allaah (Ta’ala) also says in Surat al-Isra’ (17:111):

“And say: ‘All the Praise and thanks be to Allaah, Who has not begotten a son (or offspring), and Who has no partner in (His) Dominion, nor is He low to have a waliyy (helper, protector or supporter). And magnify Him with all magnificence [Allaahu Akbar (Allaah is the Most Great)].”

Allaah (Ta’ala) does not love and support the one whom He supports out of need and humility as the created being does to another creature. Rather, He (Ta’ala) shows love and support to His Awliyaa’ (close, chosen, believing slaves) out of His Beneficence, Mercy and Love for them.

As for the servants, as Allaah (Ta’ala) said about them in Surat Muhammad (47:38):

“But Allaah is Rich (Free of all needs), and you (mankind) are poor.”

They do good to one another due to their need for them and to get a benefit from them sooner or later. Had it not been for that benefit, they would not do good to one another. He (the creature) wanted the good for himself, so he made his goodness to others a means of attaining that good for himself.

Either one does good to others expecting a hastened recompense which he is in need of, or he needs a compensation for his beneficence, or is expecting praise and thanks, and so forth. So he is doing good to his own self by doing good to others. Or he intends to get the recompense from Allaah on the Day of Resurrection. He is also in this case doing good to his own self, but he wants a delayed recompense, i.e. to get it on the Day of his dire need. And he is not blamed by his intention, because he is in need and his neediness is something which is never separate from his essence. His perfection is in being keen to attain what benefits him and he is never disheartened in attaining it.

Allaah (Ta’ala) says in Surat al-Isra’ (17:7):

“If you do good, you do good for your ownselves.”

Allaah (Ta’ala) also says in Surat al-Baqarah (2:272):

“And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.”

Allaah (Ta’ala) also says in a Hadeeth Qudsi: “O My slaves, you can neither do Me any harm nor can you do Me any good. O My slaves, it is but your deeds that I reckon for you and then recompense you for, so let him who finds good (i.e. in the Hereafter) praise Allaah and let him who finds other than that blame no one but himself.” [Muslim]

The creature initially does not intend to benefit you, rather he intends to benefit his own self. In contrast, Allaah, our Lord (Subhaanahu wa Ta’ala) wills to benefit you and not His Own Noble Self. It is pure benefit for you, pure of any harm. This is contrary to the benefit which the creature wills for you which could be comprised of harm for you, even if it is tolerating his reminding you of his favor. Contemplate this matter very well, because this will prevent you from having hope in any creature or dealing with him besides Allaah or asking him any benefit or driving any harm from you or attaching your heart to him. He wills to get his own benefit, not only benefiting you. This is the state of all the creation with each other; the state of the son with his father, the husband with his wife, the slave with his master and the partner with his partner.

The happiest among them are those who dealt with each other for the Sake of Allaah and not for their own sake, and were good to them for the Sake of Allaah, and feared Allaah regarding them, and did not fear them besides Allaah. And they hoped to get the reward from Allaah by doing good to them and did not hope from them the recompense besides Allaah, and showed love to them for the Sake of Allaah and did not love them besides Allaah. As the Awliyaa’ of Allaah said in Surat al-Insaan (76:9):

“We feed you seeking Allaah’s Countenance only, we wish for no reward nor thanks from you.”

Another aspect: the created slave does not know your interest unless Allaah makes him know that. Also, he is not able to get it for you unless Allaah enables him to do that. He (the slave) does not will the good for you unless Allaah creates this will in him. So the whole matter returns to the One Who initiates that, in Whose Hands is all the good and to Whom return all matters. Therefore, attaching the heart to other than Him with love, fear, hope and servitude is a mere harm, in which there is no benefit. And whatever of good that occurs is because Allaah (Ta’ala) Alone decreed it, made it easy to attain, and brought it to you.

Another aspect: Most of the creatures want to fulfill their needs from you, even if that causes harm to your religion or worldly affairs. Their sole goal is to fulfill their needs, even if that causes you harm. The Lord, the Blessed the Most High wills the good merely for you, for your benefit, and He wants to repel the harm from you. Then how come you attach your hopes, wishes and fears to other than Him?

Bear in mind the statement of the Prophet (Salla-Allaahu ‘alayhi wa sallam): “And remember that if all the people gather to benefit you, they will not be able to benefit you except that which Allaah had foreordained (for you); and if all of them gathered to do harm to you, they will not be able to afflict you with anything other than that which Allaah had predestined for you.” [Reported by Ahmad, at-Tirmidhi and authenticated by al-Albaani]

Allaah (Ta’ala) says in Surat at-Tawbah (9:51):

“Say, ‘Nothing shall ever happen to us except what Allaah has ordained for us. He is our Maula (Lord, Helper and Protector).’”

And in Allaah let the believers put their trust.” [End Quote-Ighaathatul-Lahfan]

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[1] It has been reported that when the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) stood up and said none has the right to be worshipped except Allaah, and he called the people to their Lord, the Arabs almost crowded over him together (against him). [Tafseer Ibn Katheer]