وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِنْ قَالَ بَلَى وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي قَالَ فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ اجْعَلْ عَلَى كُلِّ جَبَلٍ مِنْهُنَّ جُزْءًا ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْيًا وَاعْلَمْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ ﴿۲۶۰﴾ مَثَلُ الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ كَمَثَلِ حَبَّةٍ أَنْبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنْبُلَةٍ مِائَةُ حَبَّةٍ وَاللَّهُ يُضَاعِفُ لِمَنْ يَشَاءُ وَاللَّهُ وَاسِعٌ عَلِيمٌ ﴿۲۶۱﴾ الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ ثُمَّ لَا يُتْبِعُونَ مَا أَنْفَقُوا مَنًّا وَلَا أَذًى لَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ ﴿۲۶۲﴾
﴾260﴿ Wa iz qaala Ibraaheemu Rabbi arinee kaifa tuhyil mawtaa qaala awa lam tu'min qaala balaa wa laakin liyatma'inna qalbee qaala fakhuz arba'atan minat tairi fasurhunna ilaika summaj 'al 'alaa kulli jabalin minhunna juz'an summad'uu hunna ya'teenaka sa'yaa; wa'lam annal laaha 'Azeezun Hakeem
﴾261﴿ Masalul lazeena yunfiqoona amwaalahum fee sabeelil laahi kamasali habbatin ambatat sab'a sanaabila fee kulli sumbulatim mi'atu habbah; wallaahu yudaa'ifu limai yashaaa; wallaahu Waasi'un 'Aleem
﴾262﴿ Allazeena yunfiqoona amwaalahum fee sabeelillaahi summa laa yutbi'oona maaa anfaqoo mannanw wa laaa azal lahum ajruhum 'inda Rabbihim; wa laa khawfun 'alaihim wa laa hum yahzanoon
﴾260﴿ And when Abraham (peace be upon him) said, “My Lord, show me how You give life to the dead,” Allah said, “Do you not believe?” He said, “Yes, I do believe—but (I ask) so that my heart may be at rest.” (Allah) said, “Then take four birds and tame them to yourself, then place a part of them on every hill, then call them—they will come to you quickly. And know that indeed Allah is Almighty, All-Wise.”
﴾261﴿ The example of those who spend their wealth in the way of Allah is like a single grain that grows seven ears, in each ear a hundred grains. And Allah multiplies (the reward) for whom He wills, and Allah is Most Gracious, All-Knowing of everything.
﴾262﴿ Those who spend their wealth in the way of Allah and do not follow up what they have given with reminders of their generosity or harm—their reward is with their Lord, and there will be no fear upon them, nor will they grieve.
[260] This is the third incident, related to the state of the believers—where the question of Abraham (peace be upon him) was answered, and he attained full reassurance. The nature of the question and answer is the same as mentioned earlier. Abraham (peace be upon him) did not have doubt, but after ‘ilm al-yaqīn (knowledge of certainty), he sought ‘ayn al-yaqīn (vision of certainty) for increased comfort and tranquility of the heart.
The verse also hints that even if four different types of matter (representing the birds) are separated and distinct, Allah has the power to bring them together and give them life again. In the same way, even if the parts of the dead become mixed and scattered, Allah is fully capable of gathering them and reviving them.
[261] From this verse up to verse (274) is the second section, in which there are four parables, five conditions for the acceptance of spending in the way of Allah, and seven essential statements. This verse presents the first example—of the one who spends in the path of Allah. The message is that the reward for spending wealth for jihad begins at seven hundred times and has no upper limit.
The example of a grain was given because the benefit of grain is vast and reaches all living beings. Similarly, the benefit of sustaining jihad and the call (to Islam) includes all people and brings collective benefit—this is why it is compared to ears (clusters) of grain. It also brings individual benefit, represented by each grain separately.
Just as a grain requires water, fertilizer, and good soil to grow, so too spending should be directed toward a deserving caller or student of knowledge who is nurtured with the Qur'an and the sunnah. A few people benefit from them initially, and later, they spread throughout the world, each one becoming a source of spiritual benefit.
[262] In this verse, two negative conditions are stated: there should be no mann (reminding of favor) and no adha (harm), because both of these diminish sincerity (ikhlas), which is a requirement. The difference between mann and adha is this: when someone gives charity and then mentions it to the recipient or to others, this is mann. But when they boast about it to the recipient or take advantage of them through that favor, this is adha.