Sahih al-Bukhari

Sahih al-Bukhari 2860

Horses (are kept) for three (purposes)
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Sahih al-Bukhari 2860
Arabic hadith text
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، 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 لِثَلاَثَةٍ لِرَجُلٍ أَجْرٌ، وَلِرَجُلٍ سِتْرٌ، وَعَلَى رَجُلٍ وِزْرٌ، فَأَمَّا الَّذِي لَهُ أَجْرٌ فَرَجُلٌ رَبَطَهَا فِي سَبِيلِ اللَّهِ، فَأَطَالَ فِي مَرْجٍ أَوْ رَوْضَةٍ، فَمَا أَصَابَتْ فِي طِيَلِهَا ذَلِكَ مِنَ الْمَرْجِ أَوِ الرَّوْضَةِ كَانَتْ لَهُ حَسَنَاتٍ، وَلَوْ أَنَّهَا قَطَعَتْ طِيَلَهَا فَاسْتَنَّتْ شَرَفًا أَوْ شَرَفَيْنِ كَانَتْ أَرْوَاثُهَا وَآثَارُهَا حَسَنَاتٍ لَهُ، وَلَوْ أَنَّهَا مَرَّتْ بِنَهَرٍ فَشَرِبَتْ مِنْهُ وَلَمْ يُرِدْ أَنْ يَسْقِيَهَا كَانَ ذَلِكَ حَسَنَاتٍ لَهُ، وَرَجُلٌ رَبَطَهَا فَخْرًا وَرِئَاءً وَنِوَاءً لأَهْلِ الإِسْلاَمِ فَهْىَ وِزْرٌ عَلَى ذَلِكَ ‏"‏‏.‏ وَسُئِلَ رَسُولُ اللَّهِ صلى الله عليه وسلم عَنِ الْحُمُرِ، فَقَالَ ‏"‏ مَا أُنْزِلَ عَلَىَّ فِيهَا إِلاَّ هَذِهِ الآيَةُ الْجَامِعَةُ الْفَاذَّةُ ‏‏{‏فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ * وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ ‏}‏‏"
Translation
Narrated Abu Huraira

Allah's Messenger (ﷺ) said, " Horses are kept for one of three purposes; for some people they are a source of reward, for some others they are a means of shelter and for some others they are a source of sins. The one for whom they are a source of reward, is he who keeps a horse for Allah's Cause (i.e. Jihad) tying it with a long tether on a meadow or in a garden with the result that whatever it eats from the area of the meadow or the garden where it is tied will be counted as good deeds for his benefit, and if it should break its rope and jump over one or two hillocks then all its dung and its foot marks will be written as good deeds for him; and if it passes by a river and drinks water from it even though he had no intention of watering it, even then he will get the reward for its drinking. As for the man for whom horses are a source of sins, he is the one who keeps a horse for the sake of pride and pretense and showing enmity for Muslims: such a horse will be a source of sins for him. When Allah's Messenger (ﷺ) was asked about donkeys, he replied, "Nothing has been revealed to me about them except this unique, comprehensive Verse: "Then anyone who does an atom's (or a small ant's) weight of good shall see it; And anyone who does an atom's (or a small ant's) weight of evil, shall see it.' (101.7-8)

Commentary

Overview & Central Theme

This profound hadith from Sahih al-Bukhari (2860) encapsulates the Islamic principle that worldly possessions are morally neutral, deriving their value solely from the intention and usage of their owner. The Prophet ﷺ categorizes horse-keeping into three distinct spiritual outcomes—reward, shelter (means of protection and lawful benefit), or sin—based on the underlying motive. The central theme is the supremacy of niyyah (intention) in transforming mundane actions into acts of worship, while simultaneously warning against the destructive nature of pride, ostentation (riya'), and enmity. The concluding reference to donkeys and the verse from Surah Az-Zalzalah reinforces that no deed, however small, escapes divine reckoning, emphasizing absolute accountability and the potential for reward in all lawful endeavors.

Context & Linguistic Insights

This hadith was narrated by Abu Hurairah (may Allah be pleased with him) during a period when horses were essential for warfare and transport. The Arabic term khayl (horses) is used generically, but the Prophet ﷺ specifically addresses their use in Jihad, reflecting the historical context of the early Muslim community's defensive and offensive military campaigns. The phrase ajr (reward) signifies continuous divine recompense, while sitrun (shelter) implies a means of lawful livelihood or protection without spiritual merit or demerit. The word wizr (sin) denotes a burden of transgression. Linguistically, the Prophet ﷺ uses vivid imagery—the horse tethered in a meadow (marj) or garden (rawdah)—to illustrate the spontaneous generation of reward from the animal's natural actions, such as eating, drinking, and dung, all recorded as good deeds due to the owner's intention. The mention of ribat (tying the horse for Jihad) is a specific act of devotion, and the Prophet's ﷺ response about donkeys, citing the comprehensive verse from Surah Az-Zalzalah (99:7-8), demonstrates his reliance on Quranic revelation when no specific hadith was revealed, highlighting the Quran's all-encompassing nature.

Key Scholarly Insights & Legal Benefits

  • Intention Determines Value: The hadith establishes a foundational legal maxim: actions are judged by intentions (innama al-a'mal bi-niyyat). The same object (a horse) can be a source of immense reward, neutral benefit, or sin solely based on the owner's purpose—whether for Jihad, lawful livelihood, or pride and enmity.
  • Continuous Reward for Jihad Preparation: The jurisprudential benefit derived is that preparing for Jihad—including maintaining horses or modern equivalents—yields perpetual reward. Even unintentional benefits (the horse drinking water) are credited to the owner, as the primary intention of readiness for Allah's cause sanctifies all related actions. This encourages Muslims to invest in defensive capabilities with sincere intention.
  • Prohibition of Pride and Ostentation: The hadith explicitly warns against keeping wealth for fakhr (pride), khuyala' (arrogance), and adawat (enmity) toward Muslims. Scholars unanimously agree that such intentions render the possession sinful, aligning with the Quranic condemnation of hoarding wealth and boasting.
  • Comprehensive Accountability: The reference to Surah Az-Zalzalah underscores that no action, even the weight of an atom, is neglected. This serves as a deterrent against minor sins and an encouragement for minor good deeds, affirming the doctrine of individual responsibility and divine justice.
"Imam Ibn Hajar al-Asqalani (may Allah have mercy on him) states in Fath al-Bari: 'This hadith clarifies that the reward for maintaining horses for Jihad is not limited to the act of fighting itself but extends to all incidental benefits, because the owner's intention elevates these actions to acts of worship. Conversely, the sin for keeping horses for pride is magnified, as it combines disobedience with the misuse of wealth that could have been used for righteous purposes.'"

Daily Life & Spiritual Application

In our contemporary context, this hadith teaches us to continuously audit our intentions in all acquisitions and activities. Whether we own vehicles, property, technology, or other resources, we must ask: Are we using them for Allah's cause—to support our families, help others, or defend the truth—or are they sources of pride, status, or harm? The principle extends beyond horses to any asset; a car used for work to provide for one's family, or to transport someone to a mosque, accrues reward. Conversely, using wealth to boast or oppress brings sin. The hadith also encourages us to find barakah (blessing) in the incidental benefits of our sincere efforts, trusting that Allah records even the unintended good that flows from our righteous intentions. Moreover, the Prophet's ﷺ response about donkeys reminds us to anchor our understanding in the Quran when specific details are absent, and to live with the awareness that every atom's weight of good or evil will be seen—fostering mindfulness (taqwa) in our daily choices, ensuring we never underestimate the value of small deeds nor disregard the harm of minor sins.