Drinking water by people and animals from rivers Sahih al-Bukhari 2371

Sahih al-Bukhari 2371
Arabic hadith text
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكُ بْنُ أَنَسٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِي صَالِحٍ السَّمَّانِ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏"‏الْخَيْلُ لِرَجُلٍ أَجْرٌ، وَلِرَجُلٍ سِتْرٌ، وَعَلَى رَجُلٍ وِزْرٌ، فَأَمَّا الَّذِي لَهُ أَجْرٌ فَرَجُلٌ رَبَطَهَا فِي سَبِيلِ اللَّهِ، فَأَطَالَ بِهَا فِي مَرْجٍ أَوْ رَوْضَةٍ، فَمَا أَصَابَتْ فِي طِيَلِهَا ذَلِكَ مِنَ الْمَرْجِ أَوِ الرَّوْضَةِ كَانَتْ لَهُ حَسَنَاتٍ، وَلَوْ أَنَّهُ انْقَطَعَ طِيَلُهَا فَاسْتَنَّتْ شَرَفًا أَوْ شَرَفَيْنِ كَانَتْ آثَارُهَا وَأَرْوَاثُهَا حَسَنَاتٍ لَهُ، وَلَوْ أَنَّهَا مَرَّتْ بِنَهَرٍ فَشَرِبَتْ مِنْهُ وَلَمْ يُرِدْ أَنْ يَسْقِيَ كَانَ ذَلِكَ حَسَنَاتٍ لَهُ، فَهِيَ لِذَلِكَ أَجْرٌ، وَرَجُلٌ رَبَطَهَا تَغَنِّيًا وَتَعَفُّفًا ثُمَّ لَمْ يَنْسَ حَقَّ اللَّهِ فِي رِقَابِهَا وَلاَ ظُهُورِهَا، فَهِيَ لِذَلِكَ سِتْرٌ، وَرَجُلٌ رَبَطَهَا فَخْرًا وَرِيَاءً وَنِوَاءً لأَهْلِ الإِسْلاَمِ، فَهِيَ عَلَى ذَلِكَ وِزْرٌ ‏"‏‏.‏ وَسُئِلَ رَسُولُ اللَّهِ صلى الله عليه وسلم عَنِ الْحُمُرِ فَقَالَ ‏"‏ مَا أُنْزِلَ عَلَىَّ فِيهَا شَىْءٌ إِلاَّ هَذِهِ الآيَةُ الْجَامِعَةُ الْفَاذَّةُ ‏‏{‏َمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ * وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ ‏}‏‏"
Translation
Narrated Abu Huraira

Allah's Messenger (ﷺ) said, "Keeping horses may be a source of reward to some (man), a shelter to another (i.e. means of earning one's living), or a burden to a third. He to whom the horse will be a source of reward is the one who keeps it in Allah's Cause (prepare it for holy battles) and ties it by a long rope in a pasture (or a garden). He will get a reward equal to what its long rope allows it to eat in the pasture or the garden, and if that horse breaks its rope and crosses one or two hills, then all its footsteps and its dung will be counted as good deeds for its owner; and if it passes by a river and drinks from it, then that will also be regarded as a good deed for its owner even if he has had no intention of watering it then. Horses are a shelter from poverty to the second person who keeps horses for earning his living so as not to ask others, and at the same time he gives Allah's right (i.e. rak`at) (from the wealth he earns through using them in trading etc.,) and does not overburden them. He who keeps horses just out of pride and for showing off and as a means of harming the Muslims, his horses will be a source of sins to him." When Allah's Messenger (ﷺ) was asked about donkeys, he replied, "Nothing particular was revealed to me regarding them except the general unique verse which is applicable to everything: "Whoever does goodness equal to the weight of an atom (or small ant) shall see it (its reward) on the Day of Resurrection."

Commentary

Overview & Central Theme

This profound hadith from Sahih al-Bukhari (2371) encapsulates the Islamic principle that worldly possessions, here exemplified by horses, are morally neutral in themselves—their value is entirely determined by the intention (niyyah) and usage of the owner. The Prophet ﷺ categorizes horse-keeping into three archetypes: a source of reward (ajr) for the one who dedicates them to Allah’s cause (jihad), a means of dignified self-sufficiency (sitr) for the one who uses them for lawful livelihood while fulfilling Allah’s rights, and a burden of sin (wizr) for the one who keeps them out of pride, ostentation, or harm to others. The hadith thus teaches a comprehensive worldview: every asset, talent, and resource is a trust (amanah) whose ultimate worth is measured by the sincerity of intention and the ethical boundaries observed in its use.

Context & Linguistic Insights

The hadith was narrated in the context of Medina, where horses were vital for defense and trade. The Prophet ﷺ addressed the diverse attitudes of Companions toward horse-keeping, some preparing them for expeditions, others using them for commerce, and a few displaying them arrogantly. Linguistically, the term "qirām" (قِرَام) in the narration refers to a long rope or tether, symbolizing the horse’s freedom to graze—which becomes a source of continuous reward for the owner. The phrase "ḥijāl" (حِجَال) denotes the horse’s dung, counted as a good deed, illustrating the profound mercy of Allah that even animal waste becomes a means of reward when the animal is kept for righteous purposes. The final reference to donkeys, answered by the general verse (Qur’an 99:7-8) about the weight of an atom, underscores that no good or evil action is ever lost in Allah’s reckoning, regardless of the creature or context.

Key Scholarly Insights & Legal Benefits

  • Intention (niyyah) is the criterion for all deeds; the same object can be a source of reward, lawful livelihood, or sin based solely on the owner’s purpose and conduct.
  • Continuous charity (sadaqah jariyah) is not limited to endowments; even a horse’s grazing, drinking, and dung become perpetual good deeds for the one who dedicates it to Allah’s cause.
  • Islam permits lawful earning and self-sufficiency, provided one fulfills obligatory rights (such as zakat) and does not overburden animals—establishing animal welfare as a religious obligation.
  • Pride, ostentation (riya’), and harming others transform permissible possessions into sources of sin, affirming that wealth is a test, not a reward in itself.
  • Imam Ibn Hajar al-‘Asqalani notes in Fath al-Bari that this hadith demonstrates the virtue of preparing horses for jihad and the permissibility of using them for trade, while strongly condemning arrogance and misuse.
"The reward of the horse is tied to the rope, and the sin of the owner is tied to his heart—for actions are but by intentions, and every person shall have only what he intended." — Commentary derived from the principles of Imam An-Nawawi and Ibn Hajar al-‘Asqalani.

Daily Life & Spiritual Application

In our modern context, this hadith invites us to examine every possession—wealth, vehicles, technology, skills, and even time—through the lens of intention. A car used for commuting to work to support one’s family becomes a means of reward; the same car used for reckless racing or showing off becomes a burden. A professional skill used to serve the community and earn halal income is a shelter from poverty, while the same skill wielded for exploitation or vanity is a source of sin. The believer is called to practice ihsan (excellence) by ensuring that every resource is utilized with mindfulness of Allah’s rights, compassion for creation (including animals), and a sincere desire to benefit others. Moreover, the hadith’s closing verse reminds us of the ultimate justice of Allah—no act, however small, is neglected. This instills hope for the righteous and a sobering warning for the negligent, urging us to purify our intentions daily and to view our worldly assets as opportunities for eternal investment.