The laws inferred from certain evidences; and the meaning of an evidence Sahih al-Bukhari 7356

Sahih al-Bukhari 7356
Arabic hadith text
حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، 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 الْمَرْجِ وَالرَّوْضَةِ كَانَ لَهُ حَسَنَاتٍ، وَلَوْ أَنَّهَا قَطَعَتْ طِيَلَهَا فَاسْتَنَّتْ شَرَفًا أَوْ شَرَفَيْنِ كَانَتْ آثَارُهَا وَأَرْوَاثُهَا حَسَنَاتٍ لَهُ، وَلَوْ أَنَّهَا مَرَّتْ بِنَهَرٍ فَشَرِبَتْ مِنْهُ وَلَمْ يُرِدْ أَنْ يَسْقِيَ بِهِ كَانَ ذَلِكَ حَسَنَاتٍ لَهُ، وَهِيَ لِذَلِكَ الرَّجُلِ أَجْرٌ، وَرَجُلٌ رَبَطَهَا تَغَنِّيًا وَتَعَفُّفًا وَلَمْ يَنْسَ حَقَّ اللَّهِ فِي رِقَابِهَا وَلاَ ظُهُورِهَا، فَهْىَ لَهُ سِتْرٌ، وَرَجُلٌ رَبَطَهَا فَخْرًا وَرِيَاءً، فَهِيَ عَلَى ذَلِكَ وِزْرٌ ‏"‏‏.‏ وَسُئِلَ رَسُولُ اللَّهِ صلى الله عليه وسلم عَنِ الْحُمُرِ قَالَ ‏"‏ مَا أَنْزَلَ اللَّهُ عَلَىَّ فِيهَا إِلاَّ هَذِهِ الآيَةَ الْفَاذَّةَ الْجَامِعَةَ
Translation
Narrated Abu Huraira

Allah's Messenger (ﷺ) said, "Horses may be used for three purposes: For a man they may be a source of reward (in the Hereafter); for another, a means of protection; and for another, a source of sin. The man for whom they are a source of reward, is the one who keeps them for Allah's Cause and ties them with long ropes and lets them graze in a pasture or garden. Whatever those long ropes allow them to eat of that pasture or garden, will be written as good deeds for him and if they break their ropes and run one or two rounds, then all their footsteps and dung will be written as good deeds for him, and if they pass a river and drink from it though he has had no intention of watering them, even then, that will be written as good deeds for him. So such horses are a source of reward for that man. For the man who keeps horses for his livelihood in order not to ask others for help or beg his bread, and at the same time he does not forget Allah's right of what he earns through them and of their backs (that he presents it to be used in Allah's Cause), such horses are a shelter for him (from poverty). For the man who keeps them just out of pride and for showing off, they are a source of sin." Then Allah's Messenger (ﷺ) was asked about donkeys. He said, "Allah has not revealed anything to me regarding them except this comprehensive Verse: "Then anyone who has done good, equal to the weight of an atom (or a small ant) shall see it, and any one who has done evil, equal to the weight of an atom (or a small ant) shall see it." (99.7-8)

Commentary

Overview & Central Theme

This profound hadith from Sahih al-Bukhari (7356) illuminates the Islamic principle that worldly possessions—here exemplified by horses—are morally neutral in themselves; their value in the sight of Allah is entirely determined by the intention (niyyah) and usage of the owner. The Prophet ﷺ categorizes horse ownership into three archetypes: a source of reward (ajr) for the one who dedicates them to Allah's Cause, a shield of protection (sitr) for the one who uses them for lawful livelihood with mindfulness of Allah's rights, and a burden of sin (wizr) for the one who keeps them out of pride and ostentation. This tripartite division underscores a central Qur'anic truth: deeds are judged by intentions, and the material world becomes a means of spiritual elevation or degradation based on the heart's orientation. The hadith also subtly addresses the question of animals like donkeys, redirecting attention to the all-encompassing justice of Allah as stated in Surah Az-Zalzalah (99:7-8), where even an atom's weight of good or evil will be accounted for.

Context & Linguistic Insights

The hadith was narrated by Abu Hurairah (may Allah be pleased with him) during the early Islamic period when horses were vital for warfare, trade, and transport. The Prophet ﷺ addressed a community where livestock ownership was a primary measure of wealth and status, making this guidance highly practical. Linguistically, the key terms include: ajr (reward), derived from the root ajara meaning to compensate or recompense, indicating a divine wage for sincere effort; sitr (protection/shelter), from satara meaning to cover or shield, implying that lawful earning preserves one's dignity and prevents humiliation of begging; and wizr (sin/burden), from wazara meaning to carry a heavy load, signifying the spiritual weight of arrogance. The mention of "long ropes" (tawil) and "pasture or garden" (marja' or hadiqah) emphasizes the owner's proactive care and the natural, unintended benefits that accrue—such as the horse's grazing, footsteps, and drinking—which are recorded as good deeds, highlighting Allah's boundless generosity in multiplying rewards for sincere intentions. The Prophet's ﷺ response about donkeys, deferring to the Qur'anic verse, teaches that not every matter has a specific textual ruling; rather, universal principles of accountability apply, and silence on a matter should not lead to speculation.

Key Scholarly Insights & Legal Benefits

  • Intention (Niyyah) as the Criterion: The hadith establishes that the same lawful action (keeping horses) can yield reward, protection, or sin solely based on intention, aligning with the famous hadith "Actions are but by intentions" (Bukhari & Muslim). This is a foundational principle in Islamic jurisprudence (usul al-fiqh) affecting all transactions and worship.
  • Unintended Benefits Count as Reward: The Prophet ﷺ explicitly states that even benefits the owner did not intend—such as the horse drinking from a river—are recorded as good deeds. This illustrates the principle of al-barakah (divine blessing) and that Allah rewards beyond the initial act, encouraging believers to maximize beneficial outcomes.
  • Lawful Livelihood with Remembrance of Allah: The second category permits earning a living through permissible means (such as breeding or renting horses) provided one does not forget Allah's rights—i.e., paying Zakat, offering the animals for Jihad when needed, and maintaining humility. This balances worldly pursuits with spiritual obligations, rejecting both monasticism and materialism.
  • Prohibition of Pride and Show-Off (Riya): The third category condemns ownership driven by arrogance, vanity, or one-upmanship, which transforms a permissible object into a source of sin. This reinforces the Qur'anic warning against al-fakhur (boasting) and al-mukhtal (arrogant walker) (Luqman 31:18).
  • Universal Accountability: The reference to Surah Az-Zalzalah (99:7-8) teaches that no action, however small, escapes divine reckoning, and that detailed rulings are not needed for every creature or matter; the general principle of justice suffices.
"The Prophet ﷺ made the horse a locus of reward, protection, or sin according to the condition of its owner's heart. This is a manifest proof that the value of worldly goods lies not in themselves, but in the intention and usage of the servant. Whoever uses them for obedience finds them a treasure, and whoever uses them for disobedience finds them a misfortune." — Ibn Hajar al-Asqalani, Fath al-Bari (commenting on this hadith).

Daily Life & Spiritual Application

In our contemporary context, this hadith invites deep self-reflection on our relationship with wealth, technology, and possessions. A Muslim today should ask: Is my car, home, business, or even my smartphone a source of ajr, sitr, or wizr? To transform possessions into rewards, we must dedicate them to causes pleasing to Allah—using our vehicles for charity transport, our skills for community service, and our wealth for the needy, while sincerely intending to facilitate good. For lawful livelihood, we must ensure our earnings are halal, pay Zakat promptly, and avoid extravagance, viewing our work as a means to sustain ourselves and our families without falling into greed or arrogance. We must vigilantly guard against pride and showing off—whether in our homes, clothes, or careers—remembering that ostentation nullifies deeds and invites divine displeasure. The hadith's conclusion about donkeys teaches us to avoid unnecessary speculation and to trust in Allah's comprehensive justice; every atom of our deeds is recorded, so we should focus on purifying our intentions and actions rather than debating minutiae. Practically, this means setting daily intentions (niyyah) for our routine activities, seeking halal income, and regularly auditing our hearts for traces of vanity. By doing so, we transform the mundane into the sacred, ensuring that our worldly engagements become a means of drawing closer to Allah rather than distancing ourselves from Him.