Continuation of the explanation of the verse: ((... of gold and silver, branded horses, livestock, and crops)).

The Prophet (peace and blessings be upon him) divided horses into three categories: First, those kept for pride and arrogance, or to threaten the Muslims; for such a person, it is a sin. Second, those kept to fight in the cause of Allah; for such a person, it is a reward. Third, those kept for riding, breeding, and benefiting from them; for such a person, it is a shield, with no reward and no sin. And regarding His saying: It was said: "al-Musawwamah" are those that are branded, meaning released to graze, as Allah the Exalted said: It was also said: "al-Musawwamah" are those that are marked with signs for adornment and pride, such as decorating them with ostrich feathers or other things that beautify them. Do we have branded cars now, or not? They put adornments on them until some people dress up poor cars to look like rich cars, putting on them... In any case, branding vehicles is still a known matter among people to this day. "Al-Musawwamah" among people is more expensive than others because it is not branded unless it is good and of good origin, so it is branded and given more care. "Al-An'am" is the plural of "na'amah," just as "asbab" is the plural of "sabab," and it refers to camels, cattle, and sheep. These types of animals are also objects of people's desire. Most people keep camels, cattle, and sheep; you do not find them keeping hyenas or similar animals, but rather they take care to keep these three types: camels, cattle, and sheep, in the desert and in the city, but more so in the desert. The most expensive of these types is the she-camel, and thus it is used as a metaphor for high value and love. The Prophet (peace and blessings be upon him) said to Ali ibn Abi Talib when he sent him to Khaybar: . means agriculture, tilling the land for farming. So these are seven things: women, sons, bound treasures of gold and silver, branded horses, livestock, and crops. If you examined the general desires of people in this world, you would find that they do not go beyond these seven things, they do not go beyond these seven things in most cases, although there are things that are objects of desire for people, such as built palaces. Built palaces are also something some people are fond of; they love them, develop them, and want their home or palace to be luxurious and without equal. The point is that these are the desires of people. Allah the Exalted said: "That." Why did He say "that" in the singular masculine form, even though it is a plural? And the plural for rational beings is "these," and for non-rational beings it is "this"? The answer, and Allah knows best, is that He referred to the demonstrative pronoun in the singular masculine form on the assumption of: "That which is mentioned," "that which is mentioned," so He omitted the mention of all seven of these and expressed them and referred to them as "mentioned," and that is because of their lowliness compared to the pleasure of the Hereafter. And His saying: And what is its ultimate end? Marriage. Its ultimate end is marriage. So either it departs from you, or you depart from it. As for it becoming eternal for you or for it, that is impossible. You must part from it, or it must part from you. And this is a matter that does not require establishing proof. If all these things were to gather for a person, they are nothing but the enjoyment of worldly life, which a person enjoys and then parts from, or it parts from him. And His saying: contains a life for this world and another life. What is the true life? Allah the Exalted said: It is the true life, yes? As for this world, it is a simple life, it is nothing. The Prophet (peace and blessings be upon him) said: Which world? The world from its creation to the Day of Resurrection, with all its pleasure. And that is because the pleasure of this world is, in reality, like dreams, like our dreams. Consider the matter by what has passed of your life; everything that has passed of your life is like a dream, is it not? It is not like something real, because it is gone. There is no difference between what you did in waking yesterday and what you saw in your dream last night; it is all gone. For this reason, it is called "the life of this world." "Dunya" is the feminine of "adna" (lowly), and it is described with this description because of its lowly rank compared to the Hereafter, because of its lowly rank compared to the Hereafter. So it is nothing compared to the Hereafter, as you heard the hadith narrated by Imam Ahmad in his Musnad. And it is also called "dunya" because it is lower than the Hereafter in terms of chronological order. From where? So it is first in terms of chronological order. "Dunya" means close to people. If that benefits us in the Hereafter, then looking at it is good and beneficial, and it will be a good deed for this world and the Hereafter. But if we look at it with mere desire, it is feared that the aspect of desire will overcome the aspect of truth for a person. For this reason, Allah lowered the rank of these things and placed them where He said: . Then He said: meaning a good return. With what? In the abode of the Hereafter, because the return of every person to the Hereafter is either to Paradise or to the Fire, and there is no other third abode. All people, indeed all jinn and humans, their destination in the Hereafter is to Paradise or to the Fire, and there is no other abode. meaning a good return. Shall we take the benefits, I think? Yes.