Tirmidhi

Hadith Commentary:
Imam Shafi'i rahimahullah has also, based on this hadith, declared the meat of the horse to be lawful (halal).

Hadith Commentary:
➊
In the narration of Jabir (radi Allahu anhu), the donkeys referred to are domestic and tamed donkeys.
This prohibition is absolute and permanent; however, the wild donkey, which is called "himar wahshi" (onager), is not included in this hadith.
It is extremely agile and swift, and it does not eat filth, therefore its consumption is still permissible, and there is consensus among all scholars regarding its permissibility.
➋
In this hadith, the permissibility of the horse is mentioned; without doubt, the horse is a lawful animal.
Despite this clear text, some jurists have declared it unlawful.
Asma (radi Allahu anha) states that during the blessed era of the Messenger of Allah (sallallahu alayhi wa sallam), we slaughtered a horse and ate its meat.
(Sharh Sahih Muslim by al-Nawawi: 9/255, 259)
In any case, the horse is lawful; if someone does not wish to eat it, they may abstain, but they should not issue a fatwa declaring it unlawful.
We will explain this matter in detail in the upcoming Book of Foods (Kitab al-At'imah), inshaAllah ta'ala.

Hadith Commentary: Benefits and Issues:
This hadith establishes that the meat of a horse is lawful (halal).
This is the view of the majority of the early and later scholars (jumhur salaf wa khalaf).
Alqamah,
Aswad,
Nakha‘i,
Hammad ibn Sulayman, and the two companions (Sahibayn) also hold this opinion, while according to Imam Malik and Imam Abu Hanifah, it is disliked (makruh).
According to some, Imam Abu Hanifah considers it makruh tahrimi (prohibitively disliked), and according to others, makruh tanzihi (mildly disliked).
After quoting the statements of the Hanafi imams, Sa‘idi Sahib has written at the end:
“All the authentic ahadith that have been narrated in this chapter are explicit texts (nusus sariha) regarding the lawfulness (halal) of horse meat, and after the explicit statements of the Noble Qur’an and authentic ahadith, there is no need for anything else.” (Sharh Sahih Muslim,
vol. 6,
p. 105).
Before this, he has written:
“In the light of the Noble Qur’an and ahadith, eating horse meat is permissible without any dislike (bila karahah).
The reason for this deduction is that the horse is a pure and wholesome (tayyib) animal.
On this basis, the Hanafi jurists (fuqaha) have also declared the leftover (jutha) of a horse to be pure.”
(p. 104,
vol. 6).
Allamah Taqi has written:
“Imam Abu Hanifah considered the horse to be disliked (makruh) due to its honor and because it is among the instruments of jihad.”
(Takmilah, vol. 3,
p. 529).
And now the situation is such that, due to modern weaponry, it no longer holds central importance.
Therefore, if this reason is accepted as a cause, it has now ceased to exist.
According to Imam Hasfaki, Imam Sahib (Abu Hanifah) retracted from the statement of prohibition three days before his death.”
(Takmilah, vol. 3, p. 525;
Durr al-Mukhtar with Hashiyah Radd al-Muhtar, vol. 5, p. 265).

Takhrij:
«أخرجه البخاري، المغازي، باب غزوة خيبر، حديث:4219، ومسلم، الصيد والذبائح، باب إباحة أكل لحم الخيل، حديث:1941.»©Explanation:
➊ From this hadith, it is understood that on the day of Khaybar, the consumption of the meat of domestic donkeys was declared haram (forbidden).
Before this, it was permitted.
Thus, it appears that the rulings were implemented gradually.
➋ The reason for its prohibition, as also mentioned in al-Bukhari, is that it is an impure and filthy animal.
The majority of scholars, including the Companions and the Followers (Tabi‘in), have adopted this view.
➌ It is also understood from this that the meat of horses is halal (permissible).
➍ The use of the words “permission” and “concession” was likely because, due to the scarcity of horses, it was initially considered disliked (makruh tanzihi) as a precaution, and then permission was granted.
Zayd ibn ‘Ali, Imam al-Shafi‘i, and the distinguished students of Imam Abu Hanifah rahimahullah—Abu Yusuf and Muhammad—as well as Imam Ahmad, Ishaq ibn Rahwayh, and all the scholars among the early and later generations (salaf and khalaf) rahimahumullah, are of the opinion that it is lawful. However, according to Imam Malik and Imam Abu Hanifah rahimahuma Allah, the meat of horses is haram.
But this and other ahadith on the same subject are explicitly contrary to their view.