Or Because he, in pursuit of weakness only, is strong These are the two meanings of this verse: ● Man is a kanūd to Allah as he is a miser because of his love of khayr ● Man is a kanūd to Allah because he is strong for the sake of khayr only, but otherwise weak The particle Inna is commonly translated as “undoubtedly” but this is inna for Taʿlīl or reason and hence it is translated as ‘because.” Why is Man a kanūd to Allah? The letter lām (for) in “li hubb” (in love of) can be a lām al taʿlīl and it can also be a lām al milk. Lām al taʿlīl would be translated as “because” whereas lām al milk is used for possession. Man is a miser because he loves khayr or because he wants to be in possession of it. Both convey the same meaning The word Khayr comes from the root khāʾ yāʾ rāʾ which at its very root actually means weakness and abundance both.
It was used for ● a camel with weak and brittle bones ● A palm tree with a lot of fruits ● A land which was soft ● Milk that was in great quantity
● A
spear
that
was
on
the
verge
of
breaking
The core meaning is weakness and abundance. Something that is in great quantity, but weak. It is like a balancing act. A thing is abundant, so to balance the scale, it is made weak.104 Though not the root meaning, this root was used to mean “good” or something beneficial. Anything that is good or beneficial is a source of comfort and happiness. When it is used in this context, it refers to something beneficial that is weak, unsustainable or temporary, even though it may be in great quantity. Khayr has come in the Qurʾān to mean money. Money is a good that goes away - if not during one’s life, then after his death. There comes a time when money provides no benefit.
In this context, it can mean that man is a miser because he loves temporary comfort and happiness over happiness that is long lasting and sustainable. By not holding back from Allah His rights, man will gain long lasting and sustainable happiness but instead he prefers the temporary and fleeting happiness that goes away. The word shadīd is translated as “miser.” In Arabic poetry - though not the root meaning - it was used to mean a miser, as seen in the poetry of Tarafah.105 So the first meaning of this ayah is: Man is a kanūd to Allah because he loves the temporary wealth and luxury of this life over the long lasting and sustained goodness that comes from obeying his Lord. Man is a miser and holds back from Allah what is His in its proper due because of his intense love for the wealth of this life. Unlike the horses that were willing to throw it all away at the command of their masters, man is unwilling to fully obey his Lord. The horses did not back down from running into plain death. It is a difficult thing to obey your master at such times but the horses did so, and it was precisely because of it that they penetrated the enemy center and achieved victory. True victory is achieved by fully submitting to Allah and battling through pain and suffering that may come with it. But the very thought of pain drives man away from his Lord. If man were in the place of those galloping horses, he would stop and run away at the sight of the enemy prepared to receive him with spears and shields. My master is leading me to certain death! He told me to charge in broad daylight and at such speeds that formed dust clouds, which let the enemy know I was about to attack them. This is stupid! Why not attack during the night? Why not raid them stealthily and surprise them? Why do it like this? This is stupid!
He fails to fully trust his Lord like the horses. He fails to give Him the due trust that the horses gave to their riders. Trust Allah and obey him. Set aside your personal feelings and fears while doing so, and victory is yours.
Secondly, the linguistic meaning of the word shadīd is strength and intensity. If we take this meaning, then the verse would be rendered as: Man is a kanūd to Allah because he is strong for the sake of khayr only. The words li hubbil khayr (in love of khayr) are advanced and this creates exclusivity. Man is strong only when he is pursuing khayr, otherwise he becomes weak and fragile.
This creates an interesting play of words. I mentioned that the word khayr at its root means weakness and this ties in perfectly with the word shadīd. (strength) Man is strong in pursuit and love of weakness but weak in pursuit of strength. The horses remained strong in pursuit of real victory. They did not waver, they did not hesitate. They displayed immense willpower and strength to charge head on into the enemy rows waiting to kill them. They displayed actual strength for a good that is truly deserving of all this effort, whereas man, in such a situation, would cower away. He would display weakness in such a situation.
Man displays weakness and miserliness when obeying Allah. He does not give Him His due right, but in other matters related to worldly wealth and luxury, he displays immense strength. He grinds, works hard, even endures pain and suffering just to attain it. But when he is asked to do the same when it comes to his Lord, he holds back. The word rabb in this regard ties in very well. He holds back from Allah, even though He takes care of him.
104 Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 1, p. 540 105 al-Ālūsī, Rūḥ al-Maʿānī, vol. 29, p. 279
Because he, in the love of Khayr, is a miser
Or Because he, in pursuit of weakness only, is strong These are the two meanings of this verse: ● Man is a kanūd to Allah as he is a miser because of his love of khayr ● Man is a kanūd to Allah because he is strong for the sake of khayr only, but otherwise weak The particle Inna is commonly translated as “undoubtedly” but this is inna for Taʿlīl or reason and hence it is translated as ‘because.” Why is Man a kanūd to Allah? The letter lām (for) in “li hubb” (in love of) can be a lām al taʿlīl and it can also be a lām al milk. Lām al taʿlīl would be translated as “because” whereas lām al milk is used for possession. Man is a miser because he loves khayr or because he wants to be in possession of it. Both convey the same meaning The word Khayr comes from the root khāʾ yāʾ rāʾ which at its very root actually means weakness and abundance both.
It was used for ● a camel with weak and brittle bones ● A palm tree with a lot of fruits ● A land which was soft ● Milk that was in great quantity
● A
spear
that
was
on
the
verge
of
breaking
The core meaning is weakness and abundance. Something that is in great quantity, but weak. It is like a balancing act. A thing is abundant, so to balance the scale, it is made weak.104 Though not the root meaning, this root was used to mean “good” or something beneficial. Anything that is good or beneficial is a source of comfort and happiness. When it is used in this context, it refers to something beneficial that is weak, unsustainable or temporary, even though it may be in great quantity. Khayr has come in the Qurʾān to mean money. Money is a good that goes away - if not during one’s life, then after his death. There comes a time when money provides no benefit.
In this context, it can mean that man is a miser because he loves temporary comfort and happiness over happiness that is long lasting and sustainable. By not holding back from Allah His rights, man will gain long lasting and sustainable happiness but instead he prefers the temporary and fleeting happiness that goes away. The word shadīd is translated as “miser.” In Arabic poetry - though not the root meaning - it was used to mean a miser, as seen in the poetry of Tarafah.105 So the first meaning of this ayah is: Man is a kanūd to Allah because he loves the temporary wealth and luxury of this life over the long lasting and sustained goodness that comes from obeying his Lord. Man is a miser and holds back from Allah what is His in its proper due because of his intense love for the wealth of this life. Unlike the horses that were willing to throw it all away at the command of their masters, man is unwilling to fully obey his Lord. The horses did not back down from running into plain death. It is a difficult thing to obey your master at such times but the horses did so, and it was precisely because of it that they penetrated the enemy center and achieved victory. True victory is achieved by fully submitting to Allah and battling through pain and suffering that may come with it. But the very thought of pain drives man away from his Lord. If man were in the place of those galloping horses, he would stop and run away at the sight of the enemy prepared to receive him with spears and shields. My master is leading me to certain death! He told me to charge in broad daylight and at such speeds that formed dust clouds, which let the enemy know I was about to attack them. This is stupid! Why not attack during the night? Why not raid them stealthily and surprise them? Why do it like this? This is stupid!
He fails to fully trust his Lord like the horses. He fails to give Him the due trust that the horses gave to their riders. Trust Allah and obey him. Set aside your personal feelings and fears while doing so, and victory is yours.
Secondly, the linguistic meaning of the word shadīd is strength and intensity. If we take this meaning, then the verse would be rendered as: Man is a kanūd to Allah because he is strong for the sake of khayr only. The words li hubbil khayr (in love of khayr) are advanced and this creates exclusivity. Man is strong only when he is pursuing khayr, otherwise he becomes weak and fragile.
This creates an interesting play of words. I mentioned that the word khayr at its root means weakness and this ties in perfectly with the word shadīd. (strength) Man is strong in pursuit and love of weakness but weak in pursuit of strength. The horses remained strong in pursuit of real victory. They did not waver, they did not hesitate. They displayed immense willpower and strength to charge head on into the enemy rows waiting to kill them. They displayed actual strength for a good that is truly deserving of all this effort, whereas man, in such a situation, would cower away. He would display weakness in such a situation.
Man displays weakness and miserliness when obeying Allah. He does not give Him His due right, but in other matters related to worldly wealth and luxury, he displays immense strength. He grinds, works hard, even endures pain and suffering just to attain it. But when he is asked to do the same when it comes to his Lord, he holds back. The word rabb in this regard ties in very well. He holds back from Allah, even though He takes care of him.
104 Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 1, p. 540
105 al-Ālūsī, Rūḥ al-Maʿānī, vol. 29, p. 279