two possible views. But the latter view is more correct with respect to zakat al-fitr, for it is established in al-Bukhari, in the hadith of Abu Sa'id, that he said: “We would give it as one sa‘ of food, and our food at that time was dates, barley, raisins, and dried curds.” (1) This clearly shows that the effective cause is food. Likewise, ‘Abd Allah ibn ‘Abbas said: “The Prophet ﷺ ordained zakat al-fitr as a purification for the fasting person from idle speech and obscenity, and as food for the poor.” (2)

However, our present discussion concerns horses. In the time of the Prophet ﷺ, horses were undoubtedly a great and effective instrument of war. At the present time, however, they are not so; rather, racing with them has become a trade. Should we say that, once the effective cause for which racing was permitted has disappeared, the ruling must also cease? Or should we adhere to the apparent wording, without concern for whether the effective cause is present or absent? There are two possible views.

His statement: “and all other animals,” such as mules, donkeys, and other animals that are ridden. Racing on cows is likewise valid, because the stronger view is that it is permissible to ride animals that are not customarily ridden, based on the generality of Allah’s statement: “He is the One Who created for you everything on earth.” [al-Baqarah 2:29]

But is it permissible to race the animals themselves—for example, for two men to release their dogs and compete on that basis?