So is one brought up in ornaments while being during conflict unevident (43:18)

Almuntakhab Fi Tafsir Alquran Alkarim

Is it befitting to ascribe to Allah a creature who is born and raised surrounded by ornaments and articles of personal decoration and fails to defend an argument

Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi

(43:18) Do they assign to Allah one who grows up amidst ornaments and is not well-versed in the art of disputation? *17

So is one brought up in ornaments while being during conflict unevident meaning

*17) In other words, 'You have assigned to AIlah the offspring that is by nature delicate, weak and frail, and adopted for yourselves the offspring that is bold, courageous and fearless. "
This verse shows permissibility of the ornaments for the women, for Allah has mentioned the ornaments as a natural thing for them. The same is also confirmed by the Hadith. Imam Ahmad, Abu Da'ud and Nasa'i have related on the authority of Hadrat `Ali that the Holy Prophet took silk in one hand and gold in the other and said that both were forbidden to be used in dress by the men of his Ummah. Tirmidhi and Nasa'i have related from Hadrat Abu Musa Ash`ari a tradition, saying that the Holy Prophet said: "Silk and gold have been forbidden for the men but made lawful for the women of my Ummah." `Allama Abu Bakr al-Jassas has discussed this question in his Ahkam ai-Qur'an and related the following traditions:
Hadrat 'A'ishah says: Once Usamah, son of Zaid bin Harithah, was hurt and started bleeding. The Holy Prophet loved him tike his own children. He sucked his blood and spat it out, and cheered him saying, "Had Usamah been a daughter we would have adorned him with ornaments! Had Usamah been a daughter, we would have dressed him in fine clothes !"
Hadrat Abu Musa Ash'ari has related that the Holy Prophet said: 'Wearing of silken clothes and ornaments of gold is unlawful for the men of my Unmah but lawful for the women. " . Hadrat 'Amr bin `As has related: `Once two women came before the Holy Prophet, and they were wearing bracelets of gold. He said: Would you like that Allah should make you wear bracelets of the fire instead of these? They replied that they would not. Thereupon he said: Pay their dues, i.e. the zakat due on them. "
Hadrat `A'isha has stated that there is no harm in wearing the ornaments if the zakat due on them is paid.
Hadrat 'Umar wrote to Hadrat Abu Musa Ash'ari: Order the Muslim women who live in the areas under your administrative control that they should pay the zakat dues on their ornaments.
Imam Abu Hanifah has related the following traditions on the authority of 'Amr bin Dinar: Hadrat 'A'ishah had arranged ornaments of gold for her sisters and Hadrat 'Abdullah bin 'Umar for his daughters.
After citing all these traditions 'Allama Jassas writes: "The traditions that have been related from the Holy Prophet and the Companions about the permissibility and lawfulness of gold and silk for the women are better known and more common than those that are there about their unlawfulness, and the above . verse also points to their lawfulness. Then the practice of the Muslims also from the time of the Holy Prophet and his Companions till our time (i.e. till the latter part of the 4th century of hijrah) has been the same, and no one ever objected to it. In such matters, no objection can be admitted on the basis of the isolate reports (Akhbar ahab)."
 

So is one brought up in ornaments while being during conflict unevident meaning in Urdu

کیا اللہ کے حصے میں وہ اولاد آئی جو زیوروں میں پالی جاتی ہے اور بحث و حجت میں اپنا مدعا پوری طرح واضح بھی نہیں کر سکتی؟