And the horses, and the mules, and the donkeys are an addition to the cattle. That is: He created these for riding and adornment. It has been argued for the prohibition of eating their meat by the reasoning that their creation was for riding and adornment, and He did not mention eating after mentioning the cattle. If you say: Why is 'and adornment' in the accusative? I say: Because it is a purpose, and it is an addition to the place of 'so that you may ride them.' If you say: Then why did not the addition and the added follow the same pattern? [Mahrud said: 'If you say, why did not the addition and the added follow the same pattern...?' Ahmad said: 'This means it is permissible for it to be in the accusative without the preposition for purpose because it is the action of the doer of the first action, and its conjunction with riding by the preposition is because it is the action of the addressees. Whenever the doer does not unite, it is necessary to follow the preposition. In this answer, there is consideration, for one may say: It was possible for both to come with the preposition and thus follow the same pattern. There is no surprise in that; the question stands, and the expected answer to it is: The main intended purpose in these kinds is riding. As for adornment, it is a secondary matter not intended as riding. So the main important purpose is coupled with the preposition that indicates purpose, signaling that it is the more important of the two purposes and the stronger of the two reasons, and the stripping of adornment from it indicates its secondary nature or its inferiority to riding. Allah knows best.]? I say: Because riding is the action of the addressees, while adornment is the action of the adorners, which is the Creator. And it has been read: 'so that you may ride them as adornment,' without the conjunction, meaning: He created it as adornment so that you may ride it. Or to make adornment a state of it, meaning: He created it so that you may ride it, and it is adornment and beauty. And He creates what you do not know, which may mean: What He creates in us and for us of which we do not know its essence and details, and He bestows upon us the mention of it as He bestowed upon the known things with the indication of His power. It may also be that He informs us that He has creations of which we have no knowledge, to increase our indication of His ability by informing us of that, even if He has concealed its knowledge from us for a wisdom He has in concealing it. It has been interpreted as what He created in Paradise and Hell, of which no one has reached, nor has it crossed anyone's heart.