This excerpt is taken from Sheikh Abi Abdul Saboor Abdul Ghafoor Damni's book Fazail al-Jihad.
عن أبى هريرة رضى الله عنه أن رسول الله صلى الله عليه وسلم قال الخيل لثلاثة لرجل أجر ولرجل ستر وعلى رجل وزر فأما الذى له أجر فرجل ربطها فى سبيل الله فأطال لها فى مرج أو روضة فما أصابت فى طيلها ذلك فى المرج والروضة كان له حسنات ولو أنها قطعت طيلها فاستنت شرفا أو شرفين كانت آثارها وأورواثها حسنات له ولو أنها مرت بنهر فشربت منه ولم يرد أن يسقي به كان ذلك حسنات له فهي لذلك الرجل أجر. ورجل ربطها تغنيا وتعففا ولم ينس حق الله فى رقابها ولا ظهورها فهي له ستر ورجل ربطها فخرا ورياء ونواء فهي على ذلك وزر فسئل رسول الله صلى الله عليه وسلم عن الحمر قال ما أنزل الله على فيها إلا هذه الآية الفاذة الجامعة فمن يعمل مثقال ذرة خيرا يره ومن يعمل مثقال ذرة شرا يره .
Abu Huraira (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: "The horse is of three types for three kinds of people: for one person, it is a means of reward; for another, it is a veil (forgiveness); and for the third, it is a source of punishment. The person for whom it is a means of reward is the one who raises it for the sake of Allah in Jihad, letting its rope out in a pasture or garden. Whatever the horse eats or drinks within the length of its rope in the pasture or garden becomes a good deed for the owner. And if it breaks its rope and goes beyond its limit to one or two hills, then its footprints and its traces also become a reward for the owner. And if it drinks water from a canal without the owner's intention while passing by, this too becomes a cause of reward for the owner; such a horse is a means of reward for that person. The second person, for whom the horse is a means of veil and forgiveness, is the one who raises it to avoid people and to avoid asking (for help), and he also pays the due rights of Allah on the horse's neck and back; such a horse becomes a veil for him. And the person who raises the horse for pride, showing off, and enmity towards Islam, it becomes a source of punishment and torment for him." When the Prophet (peace be upon him) was asked about donkeys, he said: "Allah has not revealed to me any specific verse about them except this one general and comprehensive verse: فمن يعمل مثقال ذرة خيرا يره ومن يعمل مثقال ذرة شرا يره meaning whoever does an atom's weight of good will see it, and whoever does an atom's weight of evil will see it as well."
Reference: (Sahih Muslim) (Narrated by Bukhari, Book of Tafsir, No: 4962, and the wording is his / Muslim, Book of Zakat, Chapter: The Sin of Preventing Zakat, No: 987)
Derived Benefits
➊ The first person for whom a horse is a cause of reward is the one who keeps it for the purpose of Jihad fi Sabilillah. The second person for whom a horse is a cause of modesty is the one who keeps it for his own need, not for pride and arrogance. The third person for whom a horse is a cause of calamity is the one who keeps it for pride, showing off, and enmity towards Islam.
➋ From the hadith, it is also understood that in the present era, the maintenance of things prepared for Jihad (vehicles, petrol, repair expenses) will also be counted among good deeds.
➌ Considering the reins and urine of horses, it can also be said that the smoke of vehicles used for the purpose of Jihad will be placed on the scale of good deeds.
➍ It is permissible to keep a personal vehicle for legitimate needs, but it also has the right that a needy person should be taken to their destination free of charge or neighbors should be helped.
➎ Acquiring anything needed merely to show off and displaying it is a great sin.
➏ Importance of intention: The reward or punishment of an action depends solely on the intention.
