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

Allah (Mighty and Majestic) said: Gold and silver are the two well-known metals to which the desire of all creation is attached. The desire of all the children of Adam is attached to gold and silver more than to anything else. For this reason, gold and silver are the value of all things. What are all things sold for? For gold and silver. That is, you will not find any other wealth that serves as the value for things, by which things are always sold. What did you sell your car for? For what? For gold and silver. You sold your car for gold and silver. You sold your book for gold and silver. The consideration for everything is gold and silver. So they are the object of people's desire. For this reason, He said: Gold is that red metal, and silver is the well-known white metal. But if gold is transformed and becomes white, does the ruling of red gold remain for it, such that it becomes forbidden for men to wear it? Or does the ruling change with the change in state? We hear that there is white gold, but red gold is what is specified in the text. If it is transformed into white gold, if it is merely a matter of color, in my view there is room for consideration: is it considered gold, such that its threshold for zakah is the threshold of gold, and it becomes forbidden for men to wear, and it becomes forbidden to sell it for red gold with a difference in amount? Or do we say that it has transitioned and become silver in ruling? This requires us to know the opinion of chemists regarding this matter: does it transition by virtue of the substance added to it that makes it white, or does it not transition? And His saying: Horses are among these well-known animals. They are called horses because their owner is generally afflicted with the notion that they are the most luxurious of mounts, so the rider has arrogance in his heart, or because they themselves walk with a proud gait. For this reason, you see that horses, when they walk, are not like others; you feel that there is elevation and arrogance in them. Some said: or because it is imagined to them that nothing equals them. We do not know about this except what appears from the effect of their proud gait. In any case, horses are well known, and their owners undoubtedly consider themselves above people because they are the most luxurious of mounts in that time and to this day. The Prophet (peace and blessings be upon him) said: . And it is known that the verse here is in the context of one who loves the desire for horses, meaning he took them as a desire. This is the place of the blameworthy adornment. As for one who took them to strive in the path of Allah with them, this is good. There is no doubt that it is good for him. Just as one who loves gold and silver not for desire and accumulating wealth, but for the benefits that follow wealth, this is praiseworthy. The Messenger (peace and blessings be upon him) divided horses into three categories: First, arrogance and pride, or using them to attack the Muslims; for this, he has a sin. Second, he took them to strive in the path of Allah with them; for this, he has a reward. Third, he took them for comfort, development, and benefit from them; for him, they are a covering, so there is no sin, no reward, and no burden.