Riding

Ships cutting through water and animals carrying burdens across land rely entirely on a specific divine design. The texts point to the subjugation of these vessels and creatures as a deliberate provision. God created every kind of thing and specifically gave humans ships and animals to mount and ride on (43:12). Without this instilled obedience, massive livestock and unpredictable ocean currents would remain unmanageable to human beings.

Why are certain animals designated for transport?

Livestock are primarily identified as dual-purpose gifts: some are designated as beasts of burden, while others are raised for food (6:142, 40:79). This utility is not an accident of domestication. The verses emphasize that God actively "made them obedient" (36:72) so that humans could manage and ride creatures far stronger than themselves.

Historically, human societies have complicated this simple provision with fabricated religious restrictions. Certain groups invented false regulations, explicitly exempting specific animals from labor while falsely attributing these rules to God (6:138). These same groups would reserve cattle and crops for themselves or fail to pronounce God’s name during slaughter. The texts condemn these practices as complete fabrications, promising repayment for the inventions, and urging people instead to simply use and eat what is provided without following in the footsteps of Satan (6:142).

What are the approved purposes of riding?

While basic livestock handle heavy burdens and agricultural labor, other animals are provided for specialized use. Horses, mules, and donkeys are designated specifically for people to ride and to use for show (16:8). The inclusion of "show" directly acknowledges the aesthetic value, beauty, and dignity these animals bring to their riders.

Classical commentators observed that the concept of riding extends far beyond daily errands. As al-Zamakhshari notes (Tafsir al-Kashshaf, 4/181), reaching a destination on these mounts often involves high purposes like emigrating from one land to another to establish religion, or traveling for military expeditions and pilgrimage. Furthermore, the vocabulary of riding is not limited to land animals; it encompasses sea travel as well. Al-Alusi points out (Ruh al-Ma'ani, 6/254) that the word applies accurately to the act of boarding and riding ships across the water.

Are there ethical boundaries to how we ride?

The right to mount an animal or board a vessel is tied tightly to human conduct and intention. Ibn al-Qayyim categorizes the act of riding based on the rider's moral state (al-Tafsir al-Qayyim, 114). He identifies forbidden riding as any travel undertaken in disobedience to God, and marks riding for mere amusement or idle play as disliked. He also stresses a strict physical boundary: permissible riding allows the traveler to fulfill their needs and offer supplications, provided there is no harm inflicted upon the animal itself.

The authority to command these creatures is a granted trust rather than an inherent human right. The established conveyances of land and sea serve immediate needs while pointing toward an ongoing expansion of human travel. Even as the texts detail the specific uses of horses, mules, and donkeys, they leave an open category for the future, mentioning the creation of "other things you know nothing about" (16:8).