Since mention was made of &an am& that is, camels and oxen, it was appropriate that mention be made of quadrupeds which have been creat¬ed exclusively for purposes of draft and ride. One does not benefit by their milk or meat because, according to religious law, they are the cause of moral diseases, hence prohibited. It was said: وَالْخَيْلَ وَالْبِغَالَ وَالْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةً &And (He created) horses, mules and donkeys so that you may ride on them (which includes loading as a corollary) and (they were also created so that) they may look good - 8.& The word: زِینَۃُ (zinah) used here means the same favourable quality of life which, as commonly recognized, is the pleasing possession of these animals by their owners. Railroads, Automobiles and Aero planes in the Qur&an! In the last sentence of verse 8, after having mentioned three animals particularly used for riding, that is, horses, mules and donkeys, what was said about other kinds of rides appears in the future tense as follows: وَ یَخلُقُ مَا لَا تَعلَمُون And He creates [ or, will create ] what you do not know (yet). Thus, under this very statement, included there are all newly invent¬ed transport facilities which did not exist in the past, nor was there any precise idea of what they shall be. For instance, there are railroads, auto-mobiles and aero planes. Apart from these means of transport which have been invented to date, included here are all other ways and means which will be invented and used in the future. The reason is that the creation of all these things is really nothing but the act of the Absolute Creator. In it, the role of science, whether classical or modern, is no more than utilizing the God-given intelligence and understanding when han¬dling metallic or other components also created by the same Power, go through experimentations, find appropriate combinations and construct working components. Then, it can go and generate energy from the Di¬vinely endowed treasures of air, water, heat etc. No science, classical or modern, even both combined, can create iron and copper, or lighter metals, nor can it create wood, nor air, nor water. None of these come under its power or control. Science does no more than learn the art of using what has been created by Divine power. All inventions of the world are simply the detail of this usage. Therefore, with a little delibera¬tion, one is left with no choice but to accept and declare that all our new inventions (for which we seem to be so fond of congratulating our own selves! ) are invariably the creation of the Absolute Creator. In view of its importance, let us keep in mind that the text has used the past tense: خَلَقَ (khalaqa : He created) while mentioning the creation of things earlier. However, after the mention of animals commonly used for riding, the tense used: یَخلُقُ (yakhluqu : He will create, or creates) is that of future. This change clearly indicates that the word so used is for means of transport and other things which have not yet come into exis¬tence. But, Allah Ta’ ala has it in His Knowledge as to what modes of travel and other things are to be created in times to come. All this was said in this small sentence here. It was also possible that Allah Ta` ala would have mentioned all new inventions to come into being in the future by name. But, the mention of words signifying railroads, automobiles and aero planes would have brought no benefit except that it would have left people bewildered in mental confusion - because the very conceptualization of such things at that time was not easy, nor were such words in use for such things any-where so that people could make some sense out of them. My respected father, Hadrat Maulana Muhammad Yasin (رح) said:, Our teacher, Hadrat Maulana Muhammad Ya` qub Nanautawi (رح) ، the great teacher of teachers, used to say: &The rail (railway, rail-road) has been mentioned in the Holy Qur’ an .& For proof, he quoted this verse. Cars, though invented, were not common in those days, while the aero planes were not invented yet. Therefore, he found it sufficient to mention the &rail.& Rulings: 1. The Qur’ an first mentioned al-an am, that is, the camel, cow and goat. Then, out of their benefits, one such benefit was declared to be the eating of their meat. Then, as separate from it, it was said: وَالْخَيْلَ وَالْبِغَالَ وَالْحَمِيرَ (and horses, mules and donkeys). When pointing out to their bene¬fits, definite mention was made of their use for riding, and that they may look good by having them. But, the eating of their meat has not been mentioned here. This provides the proof that the meat from horse, mule and donkey is not Halal. As for the meat from mule and donkey is concerned, the majority of Fuqaha (Muslim jurists) agree upon its meat being Haram - and in a Hadith on the subject, its unlawfulness has been clearly stated. But, in the case of horse meat, there are two conflicting narrations of Hadith. One of them puts it as Halal, while the other, as Haram. Therefore, sayings of the Fuqaha of the Muslim community be-came divided on this religious issue. Some declared it to be Halal while others called it Haram. It was because of these conflicting arguments that Imam Abu Hanifah (رح) ، did not call horse meat حَرَام Haram like the meat of a donkey or mule, but he did call it Makruh (reprehensible). (Ahkam al-Qur’ an by Al-Jassas). 2. From verse 6 and 8, it appears that beauty and embellishment are allowed - though, pride and arrogance are Haram (prohibited). The differ¬ence is that the outcome of beauty and embellishment is that it makes one happy with himself, or that it shows the blessing of Allah openly. When this happens, neither does one nurse the idea in his heart that he is deserving of this blessing, nor does he take others to be low and con¬temptible. Instead, such a person keeps the fact, that all good things of life given to him are but the gift and blessing of Allah Ta’ ala, foremost in his mind. Contrary to this is pride and arrogance under which one takes himself to be deserving of this blessing while taking others to be low. That is Haram (forbidden). (Bayan a1-Qur&an)
