صحيح البخاري
Bukhari
كتاب المساقاةThe Book of Watering
بَابُ شُرْبِ النَّاسِ وَالدَّوَابِّ مِنَ الأَنْهَارِ:Chapter. Drinking water by people and watering animals from the rivers.
Hadith 2371
اُردوEn
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ ، أَخْبَرَنَا مَالِكُ بْنُ أَنَسٍ ، عَنْ زَيْدِ بْنِ أَسْلَمَ ، عَنْ أَبِي صَالِحٍ السَّمَّانِ ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، 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 وَلَا ظُهُورِهَا فَهِيَ لِذَلِكَ سِتْرٌ ، وَرَجُلٌ رَبَطَهَا فَخْرًا وَرِيَاءً وَنِوَاءً لِأَهْلِ الْإِسْلَامِ فَهِيَ عَلَى ذَلِكَ وِزْرٌ ، وَسُئِلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، عَنِ الْحُمُرِ ؟ فَقَالَ : مَا أُنْزِلَ عَلَيَّ فِيهَا شَيْءٌ إِلَّا هَذِهِ الْآيَةُ الْجَامِعَةُ الْفَاذَّةُ فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ { 7 } وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ { 8 } سورة الزلزلة آية 7-8 " .
Narrated Abu Huraira: Allah's Apostle 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 Apostle 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."
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
The subject of the chapter is derived from the phrase of the hadith "wa law annaha marrat binahr..." ("and if she had passed by a river..."), because if it were not permissible for animals to drink water from a river, then why would there be a reward for it?
And when there is reward for animals drinking water on their own without the intention of giving them to drink, then intentionally giving them water is, all the more so, permissible and indeed will be a cause for reward.
The subject of the chapter is derived from the phrase of the hadith "wa law annaha marrat binahr..." ("and if she had passed by a river..."), because if it were not permissible for animals to drink water from a river, then why would there be a reward for it?
And when there is reward for animals drinking water on their own without the intention of giving them to drink, then intentionally giving them water is, all the more so, permissible and indeed will be a cause for reward.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2371
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
In this hadith, the mention is made of a horse passing by a canal and drinking water from it. Even if its owner does not intend to give the horse water, he will still receive reward, and if he does intend and make the intention to give it water, then all the more so he will be deserving of reward.
When the Messenger of Allah (sallallahu alayhi wa sallam) was asked about donkeys—whether their ruling is the same as that of horses—he replied:
“If good is sought from them, then he will see its reward and on the Day of Resurrection he will receive recompense; otherwise, he will be deserving of punishment and retribution.”
(2)
The purpose of Imam Bukhari (rahimahullah) is that the canals which are located on the pathways, both people and animals may drink water from them.
They cannot be made exclusive for anyone, nor can anyone claim ownership rights over them.
(1)
In this hadith, the mention is made of a horse passing by a canal and drinking water from it. Even if its owner does not intend to give the horse water, he will still receive reward, and if he does intend and make the intention to give it water, then all the more so he will be deserving of reward.
When the Messenger of Allah (sallallahu alayhi wa sallam) was asked about donkeys—whether their ruling is the same as that of horses—he replied:
“If good is sought from them, then he will see its reward and on the Day of Resurrection he will receive recompense; otherwise, he will be deserving of punishment and retribution.”
(2)
The purpose of Imam Bukhari (rahimahullah) is that the canals which are located on the pathways, both people and animals may drink water from them.
They cannot be made exclusive for anyone, nor can anyone claim ownership rights over them.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 2371
Maulana Dawood Raz
Hadith Commentary:
In this narration, mention is omitted of the one for whom there is neither reward nor punishment.
In another narration, this is explained: it is the person who, due to his wealth and so that he does not have to ask anyone for a mount, keeps (an animal) tied up, but does not neglect Allah’s right—that is, when a tired, needy person requires it, he lets him ride, and if any Muslim asks to borrow it, he gives it to him.
By mentioning the aforementioned verse, the Prophet (sallallahu alayhi wa sallam) taught people the method of deriving rulings: that you may deduce (legal) rulings from the Qur’an and hadith.
In this narration, mention is omitted of the one for whom there is neither reward nor punishment.
In another narration, this is explained: it is the person who, due to his wealth and so that he does not have to ask anyone for a mount, keeps (an animal) tied up, but does not neglect Allah’s right—that is, when a tired, needy person requires it, he lets him ride, and if any Muslim asks to borrow it, he gives it to him.
By mentioning the aforementioned verse, the Prophet (sallallahu alayhi wa sallam) taught people the method of deriving rulings: that you may deduce (legal) rulings from the Qur’an and hadith.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2860
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
In this hadith, the second category of horses is not mentioned.
In other narrations, it is stated that whoever keeps horses out of affluence so that he does not have to ask anyone in times of need, and fulfills Allah’s right in them, then this category of horses becomes a means of protection and concealment for him.
➋
Imam Bukhari rahimahullah has deliberately selected this concise narration in order to clarify the blessing (barakah) and misfortune (nahusat) regarding horses:
That is, the first category of horses is a source of goodness and blessing for a person—those which are kept prepared for jihad.
The extent of their blessing can be gauged from the fact that even their dung, urine, etc., will be a cause of increase in the record of deeds, whereas in the second category, the misfortune of horses is mentioned: whoever keeps horses merely for show (riya’) and out of enmity towards Muslims, then these horses will be a calamity for him and a cause of punishment and retribution on the Day of Resurrection.
➌
The purpose of Imam Bukhari rahimahullah is that misfortune in horses is not intrinsic, but rather arises from a person’s own actions; therefore, holding the belief that animals possess inherent misfortune is a remnant of the Age of Ignorance (Jahiliyyah).
And Allah knows best.
➊
In this hadith, the second category of horses is not mentioned.
In other narrations, it is stated that whoever keeps horses out of affluence so that he does not have to ask anyone in times of need, and fulfills Allah’s right in them, then this category of horses becomes a means of protection and concealment for him.
➋
Imam Bukhari rahimahullah has deliberately selected this concise narration in order to clarify the blessing (barakah) and misfortune (nahusat) regarding horses:
That is, the first category of horses is a source of goodness and blessing for a person—those which are kept prepared for jihad.
The extent of their blessing can be gauged from the fact that even their dung, urine, etc., will be a cause of increase in the record of deeds, whereas in the second category, the misfortune of horses is mentioned: whoever keeps horses merely for show (riya’) and out of enmity towards Muslims, then these horses will be a calamity for him and a cause of punishment and retribution on the Day of Resurrection.
➌
The purpose of Imam Bukhari rahimahullah is that misfortune in horses is not intrinsic, but rather arises from a person’s own actions; therefore, holding the belief that animals possess inherent misfortune is a remnant of the Age of Ignorance (Jahiliyyah).
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 2860
Maulana Dawood Raz
Hadith Commentary:
In the present era, lorries and trucks have taken the place of horses, which are needed in every field of life. During times of war, governments acquire so many public lorries and trucks, and doing so becomes necessary for them. The application of the three individuals mentioned in the hadith, according to the above explanation, can also extend to Muslims who own lorries and trucks today, as many vehicles are sometimes used for the best national interests. Their owners will be deserving of the mentioned reward and recompense.
﴿ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ﴾
The details regarding horses still remain valid today.
In the present era, lorries and trucks have taken the place of horses, which are needed in every field of life. During times of war, governments acquire so many public lorries and trucks, and doing so becomes necessary for them. The application of the three individuals mentioned in the hadith, according to the above explanation, can also extend to Muslims who own lorries and trucks today, as many vehicles are sometimes used for the best national interests. Their owners will be deserving of the mentioned reward and recompense.
﴿ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ﴾
The details regarding horses still remain valid today.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3646
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
The commentators have a difficulty regarding this hadith: how does it correspond to the chapter heading? Hafiz Ibn Hajar rahimahullah has written that just as the Messenger of Allah sallallahu alayhi wa sallam informed, so it occurred. This is sufficient for establishing the correspondence, but the heart is not satisfied with this explanation. Our inclination is that this hadith is a supplement and completion of the previous ahadith in which the goodness and blessing in horses was mentioned, i.e., until the Day of Resurrection, goodness will always be attached to them. And Allah knows best.
2.
In today's modern era, vehicles have taken the place of horses, which are needed in every field of the world, and especially in times of war, they are utilized.
3.
The application of the three types of people mentioned in the hadith also extends to those who own lorries and cars. Many vehicles are sometimes used for the best collective benefit. Their owners, according to the aforementioned details, will be deserving of reward. Despite this, the need for horses still remains. In mountainous regions, it is very difficult to face warlike situations without them. And Allah knows best.
1.
The commentators have a difficulty regarding this hadith: how does it correspond to the chapter heading? Hafiz Ibn Hajar rahimahullah has written that just as the Messenger of Allah sallallahu alayhi wa sallam informed, so it occurred. This is sufficient for establishing the correspondence, but the heart is not satisfied with this explanation. Our inclination is that this hadith is a supplement and completion of the previous ahadith in which the goodness and blessing in horses was mentioned, i.e., until the Day of Resurrection, goodness will always be attached to them. And Allah knows best.
2.
In today's modern era, vehicles have taken the place of horses, which are needed in every field of the world, and especially in times of war, they are utilized.
3.
The application of the three types of people mentioned in the hadith also extends to those who own lorries and cars. Many vehicles are sometimes used for the best collective benefit. Their owners, according to the aforementioned details, will be deserving of reward. Despite this, the need for horses still remains. In mountainous regions, it is very difficult to face warlike situations without them. And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3646
Maulana Dawood Raz
Hadith Commentary:
Keeping donkeys and utilizing them for one’s own work, as well as lending one’s donkey to someone as assistance for carrying loads and the like, will be a cause of goodness and reward under the verse (فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ) (). The Prophet sallallahu alayhi wa sallam presented this verse as a general proof regarding acts of goodness.
Keeping donkeys and utilizing them for one’s own work, as well as lending one’s donkey to someone as assistance for carrying loads and the like, will be a cause of goodness and reward under the verse (فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ) (). The Prophet sallallahu alayhi wa sallam presented this verse as a general proof regarding acts of goodness.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 7356
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
The Messenger of Allah (sallallahu alayhi wa sallam) has included the ruling of a specific matter under the general principle.
This too is a form of adhering to (taking evidence from) the Book and the Sunnah.
This verse can be presented as evidence for every good matter.
The intent of the Messenger of Allah (sallallahu alayhi wa sallam) is that whoever keeps these donkeys tied in the way of Allah, he is a doer of good, and he will see the reward for this good on the Day of Resurrection. And whoever keeps them tied out of pride, showing off, or enmity towards the Muslims, he is a doer of evil, and he will receive the punishment for this evil on the Day of Resurrection.
In any case, keeping donkeys for one’s own work, and then giving them to others as cooperation, is a cause of goodness and reward, just as the noble verse demands.
This is called legal indication (dalalat shar‘iyyah).
The Messenger of Allah (sallallahu alayhi wa sallam) has included the ruling of a specific matter under the general principle.
This too is a form of adhering to (taking evidence from) the Book and the Sunnah.
This verse can be presented as evidence for every good matter.
The intent of the Messenger of Allah (sallallahu alayhi wa sallam) is that whoever keeps these donkeys tied in the way of Allah, he is a doer of good, and he will see the reward for this good on the Day of Resurrection. And whoever keeps them tied out of pride, showing off, or enmity towards the Muslims, he is a doer of evil, and he will receive the punishment for this evil on the Day of Resurrection.
In any case, keeping donkeys for one’s own work, and then giving them to others as cooperation, is a cause of goodness and reward, just as the noble verse demands.
This is called legal indication (dalalat shar‘iyyah).
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 7356
Maulana Dawood Raz
Hadith Commentary:
➊ The first person for whom a horse is a source of reward is the one who keeps it with the intention of striving in the way of Allah (fi sabilillah).
➋ The second is the one for whom it is a means of pardon—who keeps it for his personal needs, not out of pride or ostentation.
➌ The third is the one who keeps it solely for show, ostentation, pride, and arrogance.
All modern electric vehicles also fall under these categories.
As for the neck, which was mentioned above: if they are for trade, then their zakat must be paid.
The right of the back is that if a tired traveler or a beggar asks, he should lend it to him for riding temporarily.
Today, all electric vehicles also fall under these categories and can become a cause of either punishment or reward.
➊ The first person for whom a horse is a source of reward is the one who keeps it with the intention of striving in the way of Allah (fi sabilillah).
➋ The second is the one for whom it is a means of pardon—who keeps it for his personal needs, not out of pride or ostentation.
➌ The third is the one who keeps it solely for show, ostentation, pride, and arrogance.
All modern electric vehicles also fall under these categories.
As for the neck, which was mentioned above: if they are for trade, then their zakat must be paid.
The right of the back is that if a tired traveler or a beggar asks, he should lend it to him for riding temporarily.
Today, all electric vehicles also fall under these categories and can become a cause of either punishment or reward.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4962
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The first person who kept a horse with the intention of striving in the way of Allah (fi sabilillah), that horse becomes a source of reward and merit. And whoever kept a horse for his own needs, but not for pride or showing off, he is excused. But whoever kept a horse purely for ostentation, display, and pride or arrogance, then it becomes a cause of punishment and a calamity for him. Nowadays, all other means of riding and transport also fall under this category and can become a source of reward or a cause of punishment.
➋
The right of Allah upon the neck of the riding animal is that if it is used for trade, then its zakat (obligatory charity) should be paid. And the right of its back is that a tired and weary traveler should be given a ride, or it should be lent to someone in need when necessary.
➊
The first person who kept a horse with the intention of striving in the way of Allah (fi sabilillah), that horse becomes a source of reward and merit. And whoever kept a horse for his own needs, but not for pride or showing off, he is excused. But whoever kept a horse purely for ostentation, display, and pride or arrogance, then it becomes a cause of punishment and a calamity for him. Nowadays, all other means of riding and transport also fall under this category and can become a source of reward or a cause of punishment.
➋
The right of Allah upon the neck of the riding animal is that if it is used for trade, then its zakat (obligatory charity) should be paid. And the right of its back is that a tired and weary traveler should be given a ride, or it should be lent to someone in need when necessary.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4962
Maulana Dawood Raz
Hadith Commentary: That is, according to this verse, even if someone keeps donkeys with good intention, he will receive reward; if he keeps them with bad intention, he will incur punishment.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4963
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
This means that if a person keeps a donkey with good intentions, he will receive reward, and if he keeps it with bad intentions, he will receive punishment. In any case, on the Day of Resurrection, even the smallest good or evil deed will be brought before a person. Allah the Exalted has stated:
"On the Day of Resurrection, We shall set up the just scales, so that no soul will be wronged in the least. And if there is (even) the weight of a mustard seed, We will bring it forth. And sufficient are We as Reckoners." ( al-Anbiya: 21:47)
This means that if a person keeps a donkey with good intentions, he will receive reward, and if he keeps it with bad intentions, he will receive punishment. In any case, on the Day of Resurrection, even the smallest good or evil deed will be brought before a person. Allah the Exalted has stated:
"On the Day of Resurrection, We shall set up the just scales, so that no soul will be wronged in the least. And if there is (even) the weight of a mustard seed, We will bring it forth. And sufficient are We as Reckoners." ( al-Anbiya: 21:47)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4963
Hafiz Muhammad Ameen
(1) "Good intention" turns even ordinary actions into a means of reward, even if a person does not specifically intend reward in every detail. Similarly, bad intention can turn righteous deeds into a cause for punishment.
(2) "Did not neglect the right of Allah"—by the right of Allah is meant taking proper care of the horse, not overburdening it beyond its capacity, lending it to someone in need for riding, and also giving it for other acts of goodness and charity. Some have interpreted this as paying zakat on horses as well; however, the first meaning is correct because there is no zakat on horses, provided they are not kept for commercial purposes.
(3) Whether dealing with humans or animals, one should behave in the best manner, and whoever does good to anyone, Allah does not let it go to waste but gives full reward.
(2) "Did not neglect the right of Allah"—by the right of Allah is meant taking proper care of the horse, not overburdening it beyond its capacity, lending it to someone in need for riding, and also giving it for other acts of goodness and charity. Some have interpreted this as paying zakat on horses as well; however, the first meaning is correct because there is no zakat on horses, provided they are not kept for commercial purposes.
(3) Whether dealing with humans or animals, one should behave in the best manner, and whoever does good to anyone, Allah does not let it go to waste but gives full reward.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 3593
Hafiz Zubair Ali Zai
Hadith Authentication: [وأخرجه البخاري 2860، من حديث مالك به]
Jurisprudential Points:
➊ If there is no specific evidence regarding an issue, it is absolutely permissible to deduce from general evidence.
➋ The Noble Prophet (sallallahu alayhi wa sallam) did not say anything in matters of religion from his own self without revelation, except in certain situations where he exercised ijtihad (independent juristic reasoning). Even his ijtihad is a valid legal proof, except for that which has been specified otherwise or regarding which revelation was sent in opposition.
➌ If an issue is not found in the Book (Qur’an), the Sunnah, or consensus (ijma‘), then it is permissible to exercise ijtihad in the light of the reports of the pious predecessors (salaf salihin).
➍ There is a great reward in striving in the path of Allah (jihad fi sabilillah).
➎ The acceptance of deeds depends upon intentions.
➏ What the Messenger of Allah (sallallahu alayhi wa sallam) said regarding horses is from revelation. It is thus understood that hadith is also revelation.
➐ The deed of a show-off (one who acts for ostentation) is rejected. Also see Hadith 345, 346.
Jurisprudential Points:
➊ If there is no specific evidence regarding an issue, it is absolutely permissible to deduce from general evidence.
➋ The Noble Prophet (sallallahu alayhi wa sallam) did not say anything in matters of religion from his own self without revelation, except in certain situations where he exercised ijtihad (independent juristic reasoning). Even his ijtihad is a valid legal proof, except for that which has been specified otherwise or regarding which revelation was sent in opposition.
➌ If an issue is not found in the Book (Qur’an), the Sunnah, or consensus (ijma‘), then it is permissible to exercise ijtihad in the light of the reports of the pious predecessors (salaf salihin).
➍ There is a great reward in striving in the path of Allah (jihad fi sabilillah).
➎ The acceptance of deeds depends upon intentions.
➏ What the Messenger of Allah (sallallahu alayhi wa sallam) said regarding horses is from revelation. It is thus understood that hadith is also revelation.
➐ The deed of a show-off (one who acts for ostentation) is rejected. Also see Hadith 345, 346.
Source: Muwatta Imam Malik (Narration of Ibn al-Qasim): Commentary by Zubair Ali Zai, Page: 178
