Nov 22, 2007, 9:26 PM
Post #5 of 22
As Allah says in the Qur’an:
Re: [tasha_87] dogs in islam...read it so there will be no more missunderstanding...
[In reply to]
... God intends every facility for you; He does not want to put to difficulties. ...
Surah 2 Verse 185
This means that the rules and teachings must not pose a difficulty for its followers. Thus, it’s normal to assume that certain benefits, apparent or hidden, are inherent in shari’a injunctions. Of course, this is apart from the sense of worship that compliance with them implies.
The issue of dogs is one of the most debatable issues in recent times, especially as da’wah gains ground in the West, whereby people enter into Islam in large numbers. Thus, the questions on the lips of many reverts is: ‘can I keep my dog while still abiding by my religious obligations? Will my new religion take away from me my dog, which has become my closest friend?’
What makes this issue so debated is the fact that there are many Prophetic hadiths that warn Muslims about getting into contact with dogs. In fact, some of these hadiths give warnings that going against this rule takes away a sizeable amount of reward from a person’s record (of good deeds) daily. Adding to that is the Prophet’s order for killing the dogs in Medina and the Angel Gabriel’s refusal to enter the Prophet’s house in one of his visits, citing the presence of dog as reason.
But alongside with this, are many hadiths that call for showing kindness to animals in general, including dogs, and the permissibility of keeping dogs for hunting, guarding, etc. It’s further reported that some of the Prophet’s companions, may Allah be pleased with them all, were in the habit of keeping animals for farming purposes or even for fun and pleasure.
So to clarify this confusion, we need to interpret those hadiths in the light of the Qur’an. The Qur'an makes it clear that there is no harm in eating animals grabbed by hunting dogs. Furthermore, it’s through the Qur'an that we get acquainted with the story of the Cave Companions (ahl-ul-khaf) who had with them their dog; this clearly shows that dogs have historically been used for guarding the person and the property of its owners.
This also indicates that dogs must be treated well they are of the animals referred to in the verse:
There is not an animal (that lives) on the earth, nor a being that flies on its wings, but (forms part of) communities like you.
Surah 6 Verse 38
The implicit message of this verse is that in Islam, the concept of mercy covers humans as well as animals, for Islam accords animals inviolable rights, part of which is to be fed well and not to be subject to torture or ill-treatment. Hence, I recall here the hadith in which the Prophet (pbuh), stated that a woman was doomed to enter Hell because of a cat...
‘which she neither fed nor let it eat from the vermin of the earth.’
This hadith makes it clear that Islam does not go against keeping animals, including watch or hunting dogs, as long as one does not neglect them. In fact, the Prophet (pbuh) states that showing kindness to animals is a means of earning reward:
‘In every living being there is reward.’
Adding to this is the hadith in which the Prophet (pbuh) told his companions a story concerning a man who found a dog in the desert panting and licking the dust due to thirst. The man went to a well, filled his shoes with water, and relieved the dog's thirst. Said the messenger of Allah (pbuh):
‘Allah appreciated this and forgave him all his sins.’ (Reported by al-Bukhari)
Having said this, we have to ask: ‘How is it that the religion that is rich in all these fine precepts about animal rights, is the same religion that warns its followers about getting into contact with dogs and even emphasizes that the utensils licked by dogs should be washed 7 times, one of them with earth?’
The basic rule in Islam is the permissibility of keeping dogs for hunting and guarding. Still, the exception to the rule is: excessiveness must be avoided as much as possible. The care and concern for human beings should take higher priority over the care of animals, and the reward for that is greater.
To let you know, not all scholars regard dogs as impure. For instance, the Malikite Jurists maintain that the dog is pure, even its saliva, and this is the predominant opinion. So, it is not obligatory to wash the body or the clothes, but one must still wash a bowl that touched or licked by dog. The Hanafite Juristic School and some of Hanbali Jurists say that it’s only dog’s saliva that’s filthy and impure, but its body is not. Imam Ibn Taymiyyah considers this view to be the most correct. Thus, if a person’s clothes get wet from touching the dog's fur, this doesn't render them impure. Also, if one touches the dog's fur after making ablution (wudu'), this does not nullify the ablution, but if one gets touched with dog's saliva, then one has got tainted with impurity, and it must be removed.
the facts was taken from islamonline.net.....
(This post was edited by tasha_87 on Nov 22, 2007, 9:45 PM)