فِضَّۃ

18:47; 57:21.

3:186; 9:38; 10:71.

Important Words:

الشھوات (desired things) is the plural of شھوة being derived from شھا. They say شھاہ i.e. he desired it; he desired it eagerly and intensely; he longed for it. شھوة means: (1) desire, or intense desire or longing for a thing; (2) the thing desired, or the object of desire. Sometimes the word is used in a bad sense indicating a low desire or gratification of venereal lust (Aqrab & Lane).

القناطیر (heaps) & مقنطرة (stored-up) are both derived from قنطر. They say قنطر الرجل i.e. the man possessed, or came into possession of, great wealth. قنطر الشیء means, he tied up the thing, or he vaulted it. قناطیر is the plural of قنطار meaning, heaped-up wealth. It also signifies a measure varying in weight and value at different times and in different countries. مقنطرة when added to قناطیر intensifies the meaning, pointing to the greatness of heaped-up wealth. It also means, collected together or stored-up, giving also the sense of completeness and perfection (Aqrab & Lane).

Commentary:

The verse enumerates some of the things of this world which engross man’s attention and often turn him away from God. These are particularly the things to the acquisition of which men, more specially in Christian countries, have applied their time and energy. As already pointed out, it is the Christians that are chiefly addressed in this Surah. Islam does not prohibit the use, or even the seeking, of the good things of this world; but it certainly condemns the action of those who become engrossed in them and make them the very object of their life. Elsewhere the Quran refers to the Christian people as "those whose efforts are all lost in the life of this world" (18:105).

As to the question, who is the "beautifier" referred to in the clause, beautified for men, it may be noted that though the natural beauty in all things comes from God, yet here the "beautifier" is Satan, for in the present verse the question is not of "simple beauty" but of "engrossing beauty", not simply of the desired things of the world but of the abnormal love for them; and it is certainly Satan who endows the things of this world with engrossing beauty and creates in the hearts of men special love for them. God is only the Beautifier of good deeds and good things, and the Creator, in the heart of man, of dislike for evil ones (49:8, also 16:64).

4:162.

4:161.

Commentary:

This verse sheds some light on the moral degradation of the Jewish and Christian religious leaders who were opposed to the Holy Prophet. Their moral depravity and spiritual degeneration was itself evidence of the truth of Islam, because when the leaders of a religion themselves become corrupt and depraved, reformation can come only through a heavenly Messenger. Jewish and Christian leaders opposed the Holy Prophet, but their own depravity testified to the fact that he had appeared at a time when his advent was urgently needed.

The words, those who hoard up gold and silver and spend it not in the way of Allah—give to them the tidings of a painful punishment, give a graphic picture of Jews and Christians. They hoard up wealth and do not spend it in the cause of God, i.e. in propagating truth and helping the poor and needy. They are threatened with a painful punishment.

43:72.

Commentary:

The vessel from which the righteous will drink will be as white as silver and as bright and crystal clear as glass, and they will receive the paradisiacal drink in quantity according to the measure of the good deeds they had done in this life.

18:32; 44:54.

18:32; 22:24; 35:34.

Commentary:

At the کافور stage of spiritual journey the God-intoxicated wayfarer is described as himself seeking to drink the wine of God’s love (v. 6) and at the زنجبیل stage, he is served by others with the life-giving beverage (v. 18), but at the last or سلسبیلstage God Himself gives him to drink the elixir of everlasting life.