The One With The Power Of Choice...

Sayyidatuna Fatima Batool al-Zahra Radi Allahu Anha came to the Prophet (SallAllahu Alayhi wa Aalihi wa Sallam) with her two sons, Imam Hasan and Imam Husayn Radi Allahu Anhuma. She asked the Prophet, “O Prophet of Allah! Please grant them something.” Thus, Prophet (SallAllahu Alayhi wa Aalihi wa Sallam) said, “As for Hasan, I have granted him my mildness and my awe, and to Husayn I have given him my courage and my generosity.” [Tarikh Dimashq al-Kabir, Vol. 14, Page 141]

The beloved daughter of the beloved Prophet of Allah, Fatima al-Zahra Radi Allahu Anha came to the Prophet (SallAllahu Alayhi wa Aalihi wa Sallam) and said, “O Prophet of Allah! Please confer them with something.” So the Prophet (SallAllahu Alayhi wa Aalihi wa Sallam) replied, “As for the elder one I have given him awe and forbearance, and as for the younger one, I have granted him love and gratitude.” [Kanz al-‘Ummal, Vol. 13, Page 670, Hadith 37710]

When the Prophet (SallAllahu Alayhi wa Aalihi wa Sallam) fell ill, Hadrat Fatimah Al-Zahra Radi Allahu Anha came to the Prophet (SallAllahu Alayhi wa Aalihi wa Sallam) with her two sons and asked, “O Prophet of Allah! These are my two sons therefore grant them something as heritage.” So the Prophet (SallAllahu Alayhi wa Aalihi wa Sallam) said, “As regards Hasan, I have given him my awe and my leadership, and as regards Husayn, I have granted him courage and generosity.” [Al-Mu'jam al-Kabir, Vol. 5, Page 423, Hadith 1041]

AlaHadrat Imam Ahmad Rida Khan al-Baraylawi (Alayhir Rahmah) states:

Courage, generosity, love, affection are not things that are physical or corporeal that can be given by hands. The asking of Fatima Radi Allahu anha was a plea and request, which in the grammarian terminology is called Amr, imperative. This Amr is used for the future. As soon as this word is uttered, the present time expires and whatever acceptance happens, it will be in the future, (even though it is immediately after the utterance), which is a present time in the eyes of the common. In other words, the request and the acceptance have a link to the past. The Prophet then said, “Na’am”, “Yes I will give them.” Indeed this is a promise of giving in the future. As the question is hidden in the answer, meaning, “Yes I will give them.” Then immediately the Prophet (SallAllahu Alayhi wa Aalihi wa Sallam) gave both of his grandsons the aforementioned bounties. The words of the Prophet (SallAllahu Alayhi wa Aalihi wa Sallam) seem to be of the past tense and it seems that the past was the time of the promise, Wa’ad. The time of promise is not the time of giving, as the promise comes before granting. Thus, the words of the Prophet (SallAllahu Alayhi wa Aalihi wa Sallam) were not of telling something of the past, but were of initiation, Insha’, like when the buyer and the seller says, “I bought”, “And I have sold.” These words seem to be of the past but they are actually used to initiate a transaction. Now the bounties which the Prophet gave are actually from the treasures of Allah Almighty. The statement that “I have given this bounty to him”, can only be said by he whose hands can reach the treasures of Allah Almighty and he who has been given the power of choice, of giving and of forbidding. Yes and who is that person? Indeed he is Muhammad, the Prophet of Allah, the one given permission, the one with the power of choice, the distributor and one who has the authority over the treasures of Allah.

This honour is not something that can be achieved through ones self
Unless The Conferrer, Allah Almighty, does not grant it.

Imam Ahmad bin Hajar Makki Rahmatullahi Alaihi writes in his book, Al-Jowhar al-Munazzam:

“He (SallAllahu Alayhi wa Aalihi wa Sallam) is such a great vicegerent of Allah that Allah Almighty has given him the authority over the treasures of His generosity and His bounties and he (SallAllahu Alayhi wa Aalihi wa Sallam) may grant from them to whomsoever he desire and not give to whomsoever he displeases.” [Al-Jowhar al-Munazzam, Chapter Six, Page 42]

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Extracted from
Al-Amnu wa al-Ula, Page 80-81