my heart to be reassured and to reach the level of certainty through direct sight.”

Allah answered his prayer, honoring him and showing mercy to His servants. He said, “Then take four birds.” He did not specify which birds, for the sign could be accomplished with any species, and that was the point. “Bring them close to you”—that is, gather them, slaughter them, and tear them apart.

“Then place a portion of them on every hill, and call them; they will come rushing to you. And know that Allah is Almighty, All-Wise.”

Abraham did so, distributing their parts among the hills around him, and then called each bird by its name. They came swiftly toward him, for “rushing” denotes speed. It does not mean that they came on their feet; rather, they came flying, restored to the fullness of life.

Birds were singled out because their restoration to life is more complete and evident than that of other creatures.

Furthermore, this dispelled every doubt that might occur to those bent on denial. Allah made them several in number—four birds—had them all torn apart, and had their parts placed upon the mountaintops so that the event would be open and manifest, visible from both near and far. He also had them placed a great distance from Abraham so that no one could suppose he had employed some kind of trick. Moreover, He commanded him to call them, and they came swiftly.

Thus, this sign became the greatest proof of the perfection of Allah’s might and wisdom.

It also indicates that the resurrection will manifest to Allah’s servants the perfection of His might, wisdom, and greatness, the vastness of His dominion, and the fullness of His justice and grace.

﴿261–262﴾ “The example of those who spend their wealth in the way of Allah is like a grain that grows seven ears, each ear bearing a hundred grains. Allah multiplies for whomever He wills, and Allah is All-Encompassing, All-Knowing. * Those who spend their wealth in the way of Allah and then do not follow what they have spent with reminders of their generosity or hurt will have their reward with their Lord. They will have no fear, nor will they grieve.”

This is a tremendous exhortation from Allah to His servants to spend their wealth in His cause, which is His path leading to Him. This includes spending on the advancement of beneficial knowledge, preparing for jihad in His cause, supporting the preparations and equipment of those engaged in jihad, and every charitable undertaking that benefits the Muslims.

Next in rank is spending on the needy, the poor, and the destitute.

Both purposes may be combined in one expenditure, thereby meeting people’s needs while also assisting them in goodness and obedience. Such expenditures are multiplied seven hundredfold and even beyond that. Allah therefore says, “Allah multiplies for whomever He wills.” This varies according to the faith and complete sincerity present in the giver’s heart, as well as the fruits and benefits of his expenditure. Spending on some avenues of goodness produces continuing benefits and diverse advantages, and so the recompense corresponds to the deed.

He then mentions another reward for those who spend their wealth in His cause, when their spending fulfills its conditions and is free of all impediments: they do not follow what they give by reminding the recipient of their favor, recounting their generosity to him, or causing him harm through word or deed.

Such people “will have their reward with their Lord,” according to what He knows of them and according to their expenditures and the benefits they produce, as well as through His grace, which their charities could never attain in themselves.

“They will have no fear, nor will they grieve.” Thus, He denies that they will suffer distress over the past by negating grief, or distress over the future by negating fear. They will therefore attain what they love and be spared what they dislike.

﴿263﴾ “A kind word and forgiveness are better than charity followed by hurt. Allah is Self-Sufficient, Forbearing.”

Allah mentions four levels of benevolence. The highest is spending that proceeds from a righteous intention and is not followed by reminders of generosity or hurt.

Next comes a kind word: every form of verbal kindness that brings joy to a Muslim, including apologizing to a petitioner when one has nothing to give him, as well as all other forms of gracious speech.

The third is showing pardon and forgiveness toward someone who has wronged you through word or deed.

These latter two are better than the fourth level: charity followed by harm to the recipient, for the giver has sullied his benevolence and done both good and evil.

Pure good, even if lesser in merit, is better than good mixed with evil, even if that good is in itself more meritorious. This contains a stern warning to those who harm the people to whom they give charity, as is done by people of meanness, foolishness, and ignorance.

“And Allah” Most High “is Self-Sufficient,” having no need of their charities or any of His servants.

He is “Forbearing”: despite His perfect self-sufficiency and the vastness of His gifts, He shows forbearance toward sinners and does not hasten to punish them. Rather, He grants them well-being and provision and lavishes His goodness upon them even while they openly defy Him through sin.

﴿264–266﴾ He then issued the sternest prohibition against reminders of generosity and hurt, and presented an illustration of this, saying:

“O you who believe, do not nullify your charities with reminders of generosity and hurt, like one who spends his wealth to be seen by people and does not believe in Allah or the Last Day. His example 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. * The example of those who spend their wealth seeking Allah’s pleasure and with firm resolve in their souls is that of a garden on elevated ground: a downpour strikes it, and it yields its produce twofold. If no downpour strikes it, a light rain suffices. Allah sees all that you do. * Would any of you like to have a garden of date palms and grapevines, with rivers flowing beneath it and every kind of fruit therein, only to be overtaken by old age while having weak offspring, and then have it struck by a fiery whirlwind and burned? Thus does Allah make the signs clear to you so that you may reflect.”

In these verses, Allah presents three illustrations: one for a person who spends seeking His countenance and does not follow his spending with reminders or hurt; another for one who follows it with reminders and hurt; and a third for the one who spends to be seen by others.

﴿265﴾ As for the first, because his expenditure is accepted and multiplied, proceeding as it does from faith and complete sincerity—“seeking Allah’s pleasure and with firm resolve in their souls”—they spend while remaining steadfast in generosity and sincerity. Such a deed is “like a garden on elevated ground,” meaning a high place exposed to the wind and sun and possessing abundant water.

Even if that abundant downpour does not reach it, a light rain will suffice because of the excellence of its vegetation and soil and because all the conditions promoting its growth, flourishing, and fruitfulness are present. Hence, “it yields its produce twofold”—that is, in multiplied abundance.

A garden possessing these qualities is among the finest things people seek. Likewise, this excellent deed occupies the highest station.

﴿266﴾ As for one who spends for Allah and then follows his expenditure with reminders and hurt, or who performs a deed and then commits something that nullifies it, his example is that of the owner of this garden, except that “a whirlwind”—a violent wind—“containing fire strikes it, and it burns,” while he has weak offspring and is himself