The Root Q N Ṭ R — Qinṭār: Abundant Wealth, Accumulated Assets, and a Weight Unit
Qur’anic and lexical forms
الْقَنَاطِيرِ
(al-qanāṭīri)
Āl ʿImrān 3:14; plural noun
الْمُقَنْطَرَةِ
(al-muqanṭarati)
Āl ʿImrān 3:14; adjective describing qanāṭīr
بِقِنْطَارٍ
(bi-qinṭārin)
Āl ʿImrān 3:75; genitive singular noun
قِنْطَارًا
(qinṭāran)
Al-Nisāʾ 4:20; accusative singular noun
قَنْطَرَة
(qanṭarah)
Bridge; lexical form outside the Qur’an
1. Root Meaning and Word Structure
Arabic qinṭār denotes a large amount of wealth or a substantial weight of a commodity, particularly gold or silver. Historically it also named a weight unit, whose value varied across times and regions.
Qinṭār and its derivatives occur four times in the Qur’an. Every occurrence concerns abundant wealth or a large amount of property.
Lisān al-ʿArab presents qinṭār both as a weight standard and as “جُمْلَةٌ كَثِيرَةٌ مَجْهُولَةٌ مِنَ الْمَالِ”: a large amount of wealth whose precise quantity is unspecified.
Those two uses should be distinguished.
In the first, qinṭār can be a weight unit. Like raṭl, ūqiyyah, and mithqāl in historical weighing systems, it represented a defined weight in some regions.
In the second, it need not specify a weight, but conveys abundant property. Saying someone has a qinṭār of wealth may highlight its magnitude rather than report an exact measurement.
That distinction matters in the Qur’an: none of the family’s three verses defines a qinṭār in dirhams, dinars, mithqāls, or another unit.
Lexical and historical sources give differing quantities: one hundred ūqiyyahs, one thousand ūqiyyahs, one hundred raṭls, twelve hundred dinars, four thousand dinars, and others.
Such wide disagreement cautions against imposing one reported amount on every Qur’anic occurrence without evidence.
Abū ʿUbaydah Maʿmar ibn al-Muthannā likewise states that the Arabs had no single recognized weight for qinṭār. He mentions a bull’s hide filled with gold as one description of its amount.
Lisān al-ʿArab: qinṭār, differing amounts, and Abū ʿUbaydah
Rather than fixing a precise quantity, that expression gives a tangible image of great wealth.
“A large amount of wealth” consequently has clearer support in Qur’anic study than a fixed number.
Quadriliteral Structure
Qur’anic morphological indexes record Q N Ṭ R as a quadriliteral root.
Its basic noun is qinṭār, plural qanāṭīr.
Arabic also has qanṭara, which in some uses concerns acquiring abundant wealth.
Muqanṭar is a passive participle formed from the quadriliteral verb; muqanṭarah is its feminine form.
The verb and derivatives do not alone establish that qinṭār originally came from a native Arabic verbal root.
Historical linguistics offers substantial evidence that qinṭār is borrowed. A weight unit’s name may have entered Arabic from another language, with new verbs and adjectives subsequently formed from it.
This is a familiar Arabic process. A borrowed word can enter Arabic morphology and acquire plurals, verbs, and adjectives like other words.
Classifying Q N Ṭ R as a Qur’anic quadriliteral root therefore does not establish an Arabic historical origin for every form.
2. Qinṭār’s Historical Origin and Its Connection with Weight
From Roman Weighing Traditions to Arabic
Historical research proposes transmission from Latin through Greek and then Syriac into Arabic.
Latin centenarium named a weight of one hundred Roman pounds and is related to centenarius and the number one hundred. For the weight unit’s name, the noun centenarium is more precise.
Late Greek used κεντηνάριον, and Syriac records the related form ܩܰܢܛܺܝܪܳܐ.
Paul Neuenkirchen: proposed transmission of qinṭār, note 9
Arabic qinṭār closely resembles that historical family in form and meaning.
Under this proposed route, a weight standard’s name entered Arabic, where it denotes both a specific weight and a large amount of property. This reconstructs a likely transmission rather than establishing every stage and intermediary with certainty.
Some early lexicographers nevertheless regarded qinṭār as Arabic, connecting it with gathering or firmly binding wealth.
Other reports mention a Syriac origin or Berber usages.
The name’s transmission was therefore not uniformly explained within Arabic lexical tradition either.
Comparison of Latin, Greek, and Syriac forms nevertheless gives stronger historical support for borrowing.
Murray’s historical dictionary: centenarium and probable Syriac transmission
A non-Arabic origin does not invalidate the word’s meaning in Qur’anic-era Arabic.
Once a word enters a language and becomes established in speech and transactions, it has a recognized meaning for that language’s speakers.
Did Qinṭār Originally Mean One Hundred Raṭls?
The historical connection with one hundred matters because some earlier systems associated qinṭār with a large quantity such as one hundred weight units.
That does not make Qur’anic qinṭār necessarily one hundred raṭls of a particular region.
Raṭl itself varied across places and periods.
Some weighing systems also defined qinṭār through ūqiyyahs, mithqāls, or other local units.
Even an original historical association with one hundred therefore cannot establish a fixed amount for every later use.
Modern Arabic dictionaries likewise record qinṭār as a weight unit in some regions, with values that can differ by country.
That modern use continues the word’s history; today’s official quantities cannot be projected into Qur’anic verses without evidence.
Converting Qur’anic qinṭār into a specified number of kilograms, dinars, or dirhams consequently lacks sufficient support.
Qinṭār and Accumulated Property
Besides a weight standard, Arabic uses qinṭār for a large amount of wealth.
That semantic extension is natural.
When a weight unit measures substantial quantities of gold or silver, its name can gradually express abundant wealth.
The listener then understands the property’s magnitude more readily than an exact number.
Lisān al-ʿArab also defines qinṭār as “العُقْدَةُ المُحْكَمَةُ مِنَ الْمَالِ”: a firmly gathered and held body of wealth.
That explanation relates to collected and accumulated property.
It does not require every qinṭār to have been tied in a bag or physically stacked into a particular heap.
A “firmly bound body of wealth” can lexically explain an assembled, secured holding.
Lisān al-ʿArab: a secured body of wealth and qanṭara
The Qur’anic meaning of a substantial amount of property is intelligible without assuming its physical storage arrangement.
3. Linguistic Forms and Early Arabic Evidence
Qinṭār and Qanāṭīr
Qinṭār is a singular noun and can denote a weight unit or a large amount of wealth.
Qanāṭīr is its broken plural, on the pattern faʿālīl.
The Qur’an uses the plural in Āl ʿImrān 3:14 and the singular in Āl ʿImrān 3:75 and Al-Nisāʾ 4:20.
The distinction is also semantically significant.
Qanāṭīr muqanṭarah concerns numerous great quantities of property; in the other verses, a single qinṭār already conveys a large amount of wealth.
Even the singular consequently need not signify a small amount.
Qanṭara: Acquiring Abundant Wealth
Qanṭara al-rajulu describes someone acquiring abundant wealth.
Ibn Sīdah explains: “قَنْطَرَ الرَّجُلُ: مَلَكَ مَالًا كَثِيرًا كَأَنَّهُ يُوزَنُ بِالْقِنْطَارِ”.
That is, the person possesses so much wealth that it seems to be weighed by the qinṭār.
The explanation suggests a verb that could have been formed from the weight unit’s name.
Here qinṭār supplies the measure or image of great wealth; the verb describes acquiring such property.
Muqanṭar and Muqanṭarah
Muqanṭar is formed from qanṭara and can describe something assembled or accumulated in great quantities.
Some lexicographers explain qinṭārun muqanṭarun as a complete, fully made-up quantity.
The Qur’an places feminine al-muqanṭarati after al-qanāṭīri.
The adjective agrees with a nonhuman plural noun and describes abundant, assembled property.
Early explanations of muqanṭarah concern completeness, multiplication, collection, and accumulation of wealth.
Those usages should not be turned into an assumed specific number.
Some lexicographers take qanāṭīr here as at least three amounts and muqanṭarah as their multiplication.
Ibn ʿAṭiyyah, by contrast, rejects such calculations as arbitrary and unsupported.
Ibn ʿAṭiyyah: criticism of three-and-nine calculations
The Qur’anic phrase contains no number establishing precisely three, nine, or twelve qinṭārs.
It is better understood as plentiful, accumulated amounts of wealth.
Qanṭarah: A Constructed Bridge or Crossing
Arabic qanṭarah names a bridge or arched structure built to cross water or another obstacle.
Al-Azharī describes a structure of brick or stone over which people cross.
The pre-Islamic poet Ṭarafah ibn al-ʿAbd says:
كَقَنْطَرَةِ الرُّومِيِّ أَقْسَمَ رَبُّهَا
لَتُكْتَنَفَنْ حَتَّى تُشَادَ بِقَرْمَدِ
ka-qanṭarati al-rūmiyyi aqsama rabbuhā / la-tuktanafan ḥattā tushāda bi-qarmadi
“Like that Roman’s bridge, whose owner swore that it would be worked upon from its sides until raised in brick.” Rabbuhā means the structure’s owner; tushād here concerns erecting and raising it.
Lisān al-ʿArab: Ṭarafah’s qanṭarah witness
The verse compares a she-camel’s sturdy build to a solid structure, documenting qanṭarah for a bridge or building in early Arabic poetry.
Dīwān Ṭarafah: the sturdy she-camel and bridge comparison
Some lexical explanations connect qinṭār and qanṭarah through solidity and the joining of parts.
Under that analysis, just as firmly joined parts support a bridge, great wealth can be a solidly gathered holding.
That explanation alone does not establish a definite historical relationship between the names.
Especially given evidence of borrowing in the weight-unit sense, qinṭār should not be assumed necessarily to derive from bridge construction.
The two words may have been grouped lexically at different historical stages because their forms resemble one another.
Qur’anic study should recognize the bridge noun without transferring its meaning into wealth passages.
Qanṭarah itself does not occur in the Qur’an.
Other Recorded Uses
Lisān al-ʿArab also records qinṭīr and qinṭir for severe affliction or a dreadful event.
Another qanṭara al-rajulu use concerns leaving nomadic life and settling in a town or village.
Some reports use qanṭara ʿalaynā for staying a long time in one place.
These differ in meaning from abundant wealth and a bridge.
Their grouping under Q N Ṭ R does not sufficiently derive them all from wealth or an arched structure.
Qinṭīr as affliction, for example, does not necessarily concern great property merely because qinṭār names abundant wealth.
Nor can settling in a town be derived from bridge-building without historical evidence.
An etymological study should recognize the usages without constructing an artificial unity.
Lisān al-ʿArab: qinṭīr, residence, and other uses
Limits of Pre-Qur’anic Evidence
Ṭarafah’s verse documents pre-Islamic Arabic qanṭarah.
It does not directly attest qinṭār as abundant wealth.
The sources examined yielded no independent poetic witness securely dated and attributed that uses qinṭār itself for abundant wealth before the Qur’an.
That does not mean the word was unknown in contemporary Arabic: Qur’anic usage and lexical reports document its presence.
An uncertain or invented line should nevertheless not be presented as pre-Islamic evidence merely to complete an article.
Here the weight unit’s historical background and lexical meaning reports provide more substantial support.
4. Qanāṭīr in Āl ʿImrān 3:14: Accumulated Property and Worldly Attraction
Āl ʿImrān 3:14
زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنْطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثِ ذَٰلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا وَاللَّهُ عِنْدَهُ حُسْنُ الْمَآبِ
zuyyina li-l-nāsi ḥubbu al-shahawāti mina al-nisāʾi wa-l-banīna wa-l-qanāṭīri al-muqanṭarati mina al-dhahabi wa-l-fiḍḍati wa-l-khayli al-musawwamati wa-l-anʿāmi wa-l-ḥarthi dhālika matāʿu al-ḥayāti al-dunyā wa-allāhu ʿindahu ḥusnu al-maʾābi
Proposed translation:
“Love of desired things has been adorned for people: women, sons, abundant accumulated property of gold and silver, marked horses, livestock, and fields. These are the enjoyment of worldly life; with The God is a good place of return.”
Two Q N Ṭ R forms stand beside one another: al-qanāṭīri and al-muqanṭarati.
Quranic Arabic Corpus: four occurrences in three verses
Qanāṭīr: Great Amounts of Wealth
Al-qanāṭīri is the plural of qinṭār.
It appears in a list of things people find desirable and attractive.
Min al-dhahabi wa-l-fiḍḍati follows it, specifying the property’s material.
The verse therefore specifically concerns great amounts of gold and silver.
That qualification matters.
Arabic qinṭār can concern abundant property generally, but Āl ʿImrān 3:14 expressly names gold and silver.
Translation should therefore retain the material rather than referring only to unspecified wealth.
Nor should gold and silver be imported into qinṭār itself: dhahab and fiḍḍah are separate nouns specifying the property’s material.
Muqanṭarah: Abundant, Assembled Wealth
Al-muqanṭarati describes al-qanāṭīri.
It emphasizes the wealth’s abundance and accumulation.
Early sources offer several explanations.
Abū ʿUbaydah explains muqanṭarah as complete and fully made up.
Another explanation describes abundant wealth heaped together.
Al-Suddī also proposes gold and silver struck into dinars and dirhams.
Those explanations nevertheless differ.
Accumulated wealth may consist of coins, ingots, vessels, or other stored property.
Minting, by contrast, is a specific process converting metal into money.
Al-muqanṭarah alone does not establish that all the named gold and silver had necessarily been minted.
Nor does it yield the exact number of qinṭārs.
In context, emphasized abundance and accumulated property are clearer.
Ibn ʿAṭiyyah: accumulated and available wealth versus minting
Al-qanāṭīri al-muqanṭarati can accordingly be rendered “abundant accumulated property” or “great assembled treasures.”
Those expressions must be understood with the gold and silver named in the same sentence.
Al-Ṭabarī: great wealth, unspecified weight, and muqanṭarah
Does the Verse Condemn Wealth in Itself?
Gold and silver appear alongside family, horses, livestock, and fields.
These are things people may love and work to obtain.
Listing something among life’s desirable things does not alone establish its prohibition or intrinsic wrongness.
In the Qur’an, property can support giving, respecting others’ rights, providing for life, and helping the needy.
Unrestrained attachment to wealth, however, can also obstruct justice and responsibility.
Āl ʿImrān 3:14 calls these things matāʿ al-ḥayāh al-dunyā.
That identifies worldly life’s enjoyments and sets them against a good return with The God.
The verse thus concerns the limited ultimate value of these benefits.
Qanāṭīr itself nevertheless cannot establish that possessing abundant wealth is forbidden.
The word conveys a large amount of property; the ethics of acquisition, use, and attachment require the verses and principles concerning those actions.
5. Qinṭār in Āl ʿImrān 3:75: Trustworthiness with Great Wealth
Āl ʿImrān 3:75
وَمِنْ أَهْلِ الْكِتَابِ مَنْ إِنْ تَأْمَنْهُ بِقِنْطَارٍ يُؤَدِّهِ إِلَيْكَ وَمِنْهُمْ مَنْ إِنْ تَأْمَنْهُ بِدِينَارٍ لَا يُؤَدِّهِ إِلَيْكَ إِلَّا مَا دُمْتَ عَلَيْهِ قَائِمًا ذَٰلِكَ بِأَنَّهُمْ قَالُوا لَيْسَ عَلَيْنَا فِي الْأُمِّيِّينَ سَبِيلٌ وَيَقُولُونَ عَلَى اللَّهِ الْكَذِبَ وَهُمْ يَعْلَمُونَ
wa-min ahli al-kitābi man in taʾmanhu bi-qinṭārin yuʾaddihi ilayka wa-minhum man in taʾmanhu bi-dīnārin lā yuʾaddihi ilayka illā mā dumta ʿalayhi qāʾiman dhālika bi-annahum qālū laysa ʿalaynā fī al-ummiyyīna sabīlun wa-yaqūlūna ʿalā allāhi al-kadhiba wa-hum yaʿlamūna
Proposed translation:
“Among the People of the Book is someone who, if you entrust him with a qinṭār, returns it to you; and among them is someone who, if you entrust him with a dinar, does not return it unless you persistently stand over him. That is because they say, ‘We bear no responsibility concerning the unlettered’; and they knowingly tell lies about The God.”
Qinṭār in Contrast with Dinar
Bi-qinṭārin and bi-dīnārin occur in parallel clauses.
Qinṭār conveys great wealth, whereas dinar names a particular monetary unit.
The contrast matters because the verse depicts two different approaches to a trust.
In the first, someone among the People of the Book returns even abundant wealth entrusted to him.
In the second, another person will not return even a dinar unless the owner persistently demands it.
Qinṭār thus conveys the entrusted property’s magnitude.
There is no need to convert it into a fixed weight or number of dinars.
The contrast is intelligible from qinṭār suggesting much greater property.
The Meaning of Bi-Qinṭārin
In taʾmanhu bi-qinṭārin, bi- accompanies taʾmanhu and introduces the entrusted property.
“Entrust him with a qinṭār” is therefore appropriate.
Qinṭār itself does not mean a trust or trustworthiness.
The noun supplies the property’s quantity; taʾmanhu establishes the trust relationship.
Yuʾaddihi ilayka likewise concerns returning that property.
The clause principally concerns fulfilling responsibility toward a trust.
Does the Verse Treat All People of the Book Alike?
No.
Its structure expressly distinguishes two groups or patterns of behavior.
Wa-min ahl al-kitāb man and wa-minhum man identify individuals among the People of the Book, rather than a uniform judgment on everyone.
That distinction is essential.
One side describes trustworthiness despite great wealth; the other depicts betrayal over even a small sum.
Religious or social affiliation consequently cannot replace knowledge of an individual’s conduct.
The following Āl ʿImrān 3:76 emphasizes fulfilling commitments and mindfulness.
Honoring obligations and respecting others’ rights therefore stand out as the ethical criteria.
That comes from context and the verbs, rather than qinṭār itself.
Here qinṭār simply emphasizes the amount entrusted.
Why Place Qinṭār and Dinar Together?
Amount and the entrusted person’s behavior are separate questions.
One person may preserve a trust even when it involves great wealth.
Another may disregard the owner’s right over a much smaller sum.
Quantity alone therefore determines neither honesty nor betrayal.
That matters for understanding qinṭār’s role.
The word is not itself a sign of greed or trustworthiness.
Qinṭār names great wealth; the person’s treatment of it comes from the verbs.
6. Qinṭār in Al-Nisāʾ 4:20: Great Wealth and Prohibited Reclamation
Al-Nisāʾ 4:20
وَإِنْ أَرَدْتُمُ اسْتِبْدَالَ زَوْجٍ مَكَانَ زَوْجٍ وَآتَيْتُمْ إِحْدَاهُنَّ قِنْطَارًا فَلَا تَأْخُذُوا مِنْهُ شَيْئًا أَتَأْخُذُونَهُ بُهْتَانًا وَإِثْمًا مُبِينًا
wa-in aradtumu istibdāla zawjin makāna zawjin wa-ātaytum iḥdāhunna qinṭāran fa-lā taʾkhudhū minhu shayʾan a-taʾkhudhūnahu buhtānan wa-ithman mubīnan
Forqan’s existing Persian translation, rendered here in English:
“If you wish to replace one spouse with another, and you have given one of them abundant property, take nothing back from it. Would you take it through slander and manifest sin?”
What Does Qinṭār Mean Here?
Qinṭāran denotes abundant wealth given to one of the women.
Unlike Āl ʿImrān 3:14, this verse does not expressly identify the property as gold or silver.
It should not therefore be restricted to “a qinṭār of gold” without evidence.
“A large amount of property” is more appropriate.
Grammatically, qinṭāran is the second object of ātaytum, identifying what was given.
Iḥdāhunna identifies its recipient.
The clause therefore concerns property already paid to the woman.
Fa-lā taʾkhudhū minhu shayʾan follows: take nothing back from that property.
Its magnitude consequently provides no permission to reclaim it.
Why Mention a Great Amount?
Qinṭār expresses a large amount here.
Someone who gave only a little might find it easier not to reclaim it.
The Qur’an nevertheless states the prohibition in a situation where the property can be extensive.
Its magnitude therefore does not change the stated principle.
Fa-lā taʾkhudhū minhu shayʾan makes the point clearer.
Shayʾan within the prohibition covers any amount of that property.
The context consequently does not allow reclaiming part of it through slander or wrongful conduct merely because the amount paid was great.
Again, qinṭār itself means neither a woman’s entitlement nor the rule governing reclamation: it specifies the property’s magnitude, about which the rule is stated.
Does Qinṭār Fix the Marriage Gift’s Amount?
The verse concerns property given to a woman within marriage; Al-Nisāʾ 4:19, Al-Nisāʾ 4:20, and Al-Nisāʾ 4:21 concern financial rights and the marital commitment.
Al-Nisāʾ 4:4 likewise commands payment of women’s marriage gifts.
The context therefore supports connecting this property with the woman’s financial right and marriage gift.
Qinṭār does not establish a prescribed Qur’anic amount for that gift.
No fixed number defines qinṭār in the verse.
Nor does mentioning abundance itself command a heavy marriage gift or encourage everyone to pay the greatest possible amount.
The verse principally concerns not reclaiming property paid to a woman under the stated circumstances.
Quantity, the recipient’s entitlement, and reclamation rules should therefore be distinguished.
Connection with Mīthāqan Ghalīẓan
Immediately afterward, Al-Nisāʾ 4:21 mentions the spouses’ close relationship and the solemn covenant women have taken from men.
The financial issue in Al-Nisāʾ 4:20 consequently belongs within the marital relationship and commitment.
Wrongful reclamation therefore concerns honoring obligations and the other person’s rights as well as the money’s amount.
Forqan’s existing article on polygamy likewise considers the connection between Al-Nisāʾ 4:20 and Al-Nisāʾ 4:21.
Polygamy in the Qur’an; Forqan’s existing article
Not every issue of marriage, separation, the marriage gift, and polygamy should nevertheless enter qinṭār’s lexical definition.
For this root, the central point is clear: qinṭār denotes abundant property given to the woman here, whose reclamation the verse prohibits under the stated circumstances.
8. Conclusions and Translation Proposal
Arabic qinṭār names a large amount of weight or property.
Historical research proposes a connection with Roman centenarium and transmission into Arabic through Greek and probably Syriac. That likely route should not become a certain account of every stage.
Arabic uses qinṭār both for a weight standard and for abundant, substantial property.
Early reports disagree widely over its exact weight; one amount should not be imposed on all Qur’anic occurrences without evidence.
Its plural is qanāṭīr; Qur’anic muqanṭarah describes abundant, assembled, accumulated wealth.
The family occurs four times in three Qur’anic verses.
Al-qanāṭīri al-muqanṭarati in Āl ʿImrān 3:14 expresses abundant accumulated quantities of gold and silver.
Qinṭārin in Āl ʿImrān 3:75 is a large amount entrusted to someone who returns it.
Qinṭāran in Al-Nisāʾ 4:20 concerns abundant property given to a woman, whose reclamation the verse prohibits under the stated circumstances.
All three preserve magnitude while serving different contextual roles.
One places great wealth among worldly life’s desirable things.
Another uses it to illustrate trustworthiness.
The third concerns the woman’s financial rights and prohibited reclamation.
Qinṭār therefore intrinsically means neither greed, giving, trustworthiness, nor a woman’s right.
Those concepts come from the verses’ verbs and contexts.
Brief root meaning: Qinṭār: a large weight unit whose value varied across historical systems; in Qur’anic usage, a substantial amount of wealth or property.
Qur’anic forms and proposed translations:
الْقَنَاطِيرِ — Āl ʿImrān 3:14: great amounts of wealth, here gold and silver. Proposed translation: “abundant wealth.”
الْمُقَنْطَرَةِ — Āl ʿImrān 3:14: gathered, complete, and accumulated in large quantities; describing qanāṭīr. Proposed translation: “accumulated.”
بِقِنْطَارٍ — Āl ʿImrān 3:75: with a large amount of entrusted wealth. Proposed translation: “a qinṭār of wealth” or “a great sum.”
قِنْطَارًا — Al-Nisāʾ 4:20: abundant property given to the woman. Proposed translation: “a great sum.”
For fluent Persian, māl-e farāvān, “abundant wealth,” is the most suitable general equivalent in these verses.
Lexical study should nevertheless preserve the word’s background as a weight standard.
Qanāṭīr alongside muqanṭarah in Āl ʿImrān 3:14 emphasizes abundance and accumulation without specifying a count or weight.
The principal finding is that Qur’anic qinṭār conveys great wealth, rather than a fixed number convertible into one specified weight or count throughout the verses.
Depending on human conduct, that great amount can concern attachment, trustworthiness, or another person’s financial entitlement.
The word itself does not judge whether possessing the property is right or wrong.
The Qur’anic sense of abundance remains clear, while each verse’s context supplies its value and accompanying responsibilities.