And when the response to the question about the king, before whom no intercession is of benefit without his permission, nor friendship, nor anything else, concluded, and what followed that until he ended with the story of the birds that inclined to the friend in spending on them and doing good to them, he returned to the matter of spending before that day in which no means will be of benefit except in the manner that He prescribed after His saying: ﴿Who is it that will lend to Allah a goodly loan, so He may multiply it for him﴾ [Al-Baqarah: 245]. Looking at the beginning of the surah, as a reminder of the description of the pious, urging towards it, He provided clear examples for its multiplication. Thus, the general command regarding it was included as the unrestricted in the restricted, and the hint which is among the things referred to by the Wise for modesty. He made it clear that the spending commanded is from the treasures of that day in which only what He prescribed will be of benefit, and it is from the grandeur of honor. He presented it in a way that includes the revival of the dead, which is the most suitable of things for what preceded it from the spreading of the dead. It is an indication of the inference regarding resurrection by a tangible matter, and this is from the subtle wisdom. It is as if He, glorified and exalted is He, is saying: My friend, blessings and peace be upon him, when he was among those firmly rooted in the rank of faith, I qualified him to mount a degree higher than the degree of certainty by breaking the norm in lifting the veils by his hand regarding the revival of the birds. I established a pattern of that for the general creation, folded in the revival of plants in a usual manner. So whoever reflects upon it sees, and whoever is blind to it, his condition is reversed and he turns away. So He, glorified and exalted is He, said: ﴿The example﴾. It was as if it were said: ﴿Who is it that will lend to Allah a goodly loan﴾ [Al-Baqarah: 245] ﴿O you who have believed, spend﴾ [Al-Baqarah: 254]. For indeed, it is the example of ﴿those who spend﴾, meaning they give ﴿their wealth﴾ with a good soul ﴿in the way of Allah﴾, meaning that which has all perfection, like the example of a farmer, similar to what they spend ﴿like a seed﴾ of what he has sown. Al-Harali said: Of the grain, which is the completion of the plant that reaches the suitability of being food for humans, who are the most complete of creation. For the grain is more complete than the fruit in terms of being food, and the fruit is for seasoning. ﴿It produced﴾ means by what Allah, glorified and exalted is He, has made for it from the power of germination with the goodness of its soil and the moderation of its watering. ﴿Seven ears﴾, meaning that seven branches sprouted from it, and in each branch is an ear, and it is from the ear of grain. Al-Harali said: It is the gathering of the grains in their husks, as if it is a sign of the right to the gathering of the people of that sustenance in their cooperation regarding it, and a recognition that the grain is gathered not alone. ﴿In every ear are a hundred grains﴾, so the grain became seven hundred grains by the multiplication of Allah for it. Al-Harali said: Thus, He set forth the example for spending in the way of Allah and mentioned the seven for what is in it of the completeness of the harvest, which is the chemistry of His servants. They witness from its fruits where the grain becomes a root, and the root bears ears, and in every ear are numbers of grains. What He mentioned, glorified is He, is the first of spending in the way of Allah, and He mentioned the seven for what is in it of the completeness and what is accepted from the multiplication. For indeed, what has grown is more than seven if the intention is for multiplication, it indicates it with the seven. For the Arabs multiply with it what is less than it or more. Thus, He made the least spending in the way of Allah seven hundred times. Then Allah, glorified is He, opened the door of multiplication to what no count can reach. The verse is from the intertwining, and its estimation is: The example of those who spend and their spending is like the example of a seed and its sower. The mention of the spender first is an indication of the omission of the sower second, and the mention of the seed second is an indication of the omission of the spending first.

And when the decree was: Just as He, glorified and exalted is He, multiplies for the farmer his seed, He multiplies for the spender his expenditure. He then followed this with His saying: "And Allah multiplies for whom He wills" by virtue of His vastness in ability and every good attribute. "And Allah" means by what He has of perfection in every attribute. "Vast" cannot be limited in any of His attributes from which His actions arise. "Knowing" means He multiplies for the people of expenditure according to what He knows of their intentions. And when He concluded the first verses of these parables with these two attributes, He concluded the last of them with that, indicating that His vastness encompasses all that exists, and He is worthy of reward in both abodes. And that His knowledge encompasses every known thing, so He does not fear leaving any action.