2-260
And when Ibrahim said, “”O my Fosterer! show me how You give life to the dead.”” He (Allah) said, “”What! do you not believe?”” (Ibrahim) said, “”Why not, but for the satisfaction of my heart.”” (Allah) said, “”Then take four of the birds, and tame them (to come) towards you, then place on every mountain a part of them, then call them, they will come to you swiftly, and know that Allah is Mighty, Wise. (R 35)
“Ibrahim (PBH) was also given a demonstration of the resurrection after death for his satisfaction. He was asked to tame four birds probably to make them familiar to him. Then he was asked to place on every mountain a portion from them (the number of mountain is not given). If the birds were kept alive they could fly away, therefore it appears that they were killed, mixed up and then portions from this mixture were kept on the mountains around, specifically so because it was a demonstration of life after death. Then when he called them in the manner he had trained them, they came to him because they could recognize him. Every particle in the universe is tamed, in the sense that it obeys the orders of Allah (SWT). After our death, the particles which had once constituted our bodies, even if they are miles apart, will come together to resurrect our physical bodies when commanded by Allah (SWT) to do so and we all will be gathered towards Him just like the four birds which came to Ibrahim (PBH). Another point to be noted here is that Ibrahim (PBH) did not doubt the resurrection, he wanted a demonstration for his satisfaction, therefore he was asked to conduct the above experiment. This suggests that one should try to satisfy himself for firm belief which alone gives rise to correct action and we are further invited to conduct experiments and demonstrate religious facts.”
2-261
The likeness of those who spend their wealth in the way of Allah is as the likeness of a grain that grows (into) seven ears, in every ear a hundred grains, and Allah multiplies for whom He wills and Allah is Omnipresent (Ample-giving), Knowing.
“The flow of money should be from the rich to the poor 59:7. The rules laid down for this flow of money we call charity are as follows:- Worthless and prohibited things should not be given in charity, after giving charity one should not stress his obligation on or annoy the person to whom charity was given. Charity should be given to exhibit one’s generosity to people. Charity should be given secretly and openly to please Allah (SWT) seeking his Attention and for strengthening one’s soul. The benefits of such charity are that it will be repaid and its reward will be seven hundred times or even more, sins will be forgiven and there will neither be fear nor grief. While giving charity the devil threatens with poverty but those to whom Allah (SWT) has given wisdom do not care for the devil’s instigation and spend in His way in accordance with His instructions.”
2-275
Those who swallow usury, will rise like one whom the devil has driven to madness by (his) touch, (would) rise. That is because they say, “”Trade is just like usury,”” but Allah has made trade lawful and prohibited usury. So he to whom the admonition has come from his Fosterer, if he desists, then for him is what has already passed and his affair is with Allah; but one returns (to it) then those are the inhabitants of the fire, they will stay in it.
“Those who swallow Riba (usury) compare it with trade to justify their practice but Allah (SWT) helps us in defining it by considering it opposite of charity 2:276. Riba or usury is the excess money taken on loans for allowing the debtor time for repayment. Riba (or usury) thus involves flow of money from the poor to the rich which is against the instruction given in the Quran that money should flow from the rich to the poor. 59:7. In ‘sadaqa’ or ‘zakat’(i.e.-charity) a rich man gives part of his wealth to the poor to please Allah (SWT) 2:265. Contrary to this, in Riba (i.e. usury) a rich man takes part of the hard-earned money of the poor, earning the displeasure of Allah (SWT) to the extent that He declares a war against those involved in ‘Riba’ Usury is thus strongly prohibited and on the contrary, it is ordered that if the debtor is in difficulty he should be allowed more time for the repayment of his loan and if possible, the loan should be converted to charity 2:278-280. This clearly indicates that through the prohibition of usury exploitation of the poor is prohibited: “Do not be unjust (taking money from the poor) and injustice will not be done to you” 2:279. and “Every soul will be paid back in full that which it had earned and injustice will not be done to him” 2: 281”
