وَلِبُيوتِهِم أَبوابًا وَسُرُرًا عَلَيها يَتَّكِئونَ

And [silver] doors for their houses and [silver] couches on which they recline.

EXEGESIS

The words abwāb (doors) and surur (couches) are in the indefinite form to indicate greatness (tafkhīm).[1]

As can be seen in our translation, the qualifier silver is implied and has not been explicitly mentioned, perhaps because this is obviously understood in light of the previous verse.[2] However, it may also be the case that the purport of the verse is to show the greatness of these dwellings by referring to the fact that they would have multiple doors and couches and the focus is thus not on the material they are made from. The multiplicity of doors and couches indicates that the houses are of an enormous size.[3] Some exegetes have suggested that perhaps the mention of doors here is an indication that the houses of the polytheists would have been social hubs.[4]

The mentioning of on which they recline as a qualifier of the couches is to indicate that these material bounties would be given to the polytheists in a manner that they would be able to comfortably enjoy of them without any tiredness.[5] Other exegetes have suggested that the purport is to indicate that they would be like kings who usually are the ones reclining on their couches, not bothered by mundane affairs.[6]

EXPOSITION

This verse provides further vivid descriptions of the opulent dwellings that God could have easily granted to the disbelievers in this world, had it not been for the potential risk of leading the believers astray in their faith. These imagined dwellings are portrayed as immense in scale, with numerous entrances, doors made of silver, and adorned with silver couches where the disbelievers would recline, indulging in the comforts of their lavish existence.

As previously discussed, the central purpose of these verses is to underscore the insignificance of worldly wealth and material luxury in the sight of God. Such temporal riches, though seemingly desirable, hold no intrinsic value in the divine perspective, and thus God could have bestowed them upon the disbelievers without hesitation, were it not for the fundamental principle that faith should not be jeopardised by the allure of fleeting worldly possessions.

[1] Mizan, 18/101.
[2] Tibyan, 9/197; Safi, 4/390.
[3] Amthal, 16/49.
[4] Mudarrisi, 12/470.
[5] Ibn Ashur, 25/249.
[6] Alusi, 13/79.