Dogs in Islam: Are they impure? Can you keep them as pets? Let’s take a second look at a common misconception.
Many of our traditional scholars seem to be very negative about dogs.
From their rulings, and from certain citations from the Hadith literature it appears that Islam has a major problem with domestic canines.
This attitude is mystifying for those raised in the West, where dogs are seen as man’s best friend.
It is particularly troubling for new Muslims who find themselves criticised for keeping their beloved pets, despite being given no logical reason why God would object to this.
So, is keeping pet dogs in islam prohibited? Let’s take a closer look…
Dogs in Islam: The Qur’anic Verdict
It can be confidently asserted that the Qur’an does not in any way, support a ‘hostile’ attitude towards dogs.
On the contrary, there is more than one reference in it, that gives them a measure of respect.
In particular, the righteous men described as the ‘companions of the cave (surah 18) are accompanied by their dog, who stays with them during their extended sojurn in the cave.
The young men are praised as being righteous (18:13) and would not have been in close proximity to the dog, if it was disliked or forbidden by God.
The Qur’an refers to the animal over and over, without the slightest indication of disapproval:
And you would think them awake, while they were asleep. And We turned them to the right and to the left, while their dog stretched his forelegs at the entrance…
18:18
Secondly, the Qur’an rules, that animals caught by hunting hounds can be consumed without traditional slaughter:
They ask thee (O Muhammad) what is made lawful for them. Say: (all) good things are made lawful for you. And those beasts and birds of prey which ye have trained as hounds are trained, ye teach them that which Allah taught you; so eat of that which they catch for you and mention Allah’s name upon it, and observe your duty to Allah. Lo! Allah is swift to take account
Qur’an 5:4
The above verse led the scholars of Maliki fiqh to conclude that dogs -and their spit – are not ritually impure.
This is a long accepted view, based on the practice of the people of Medina, although it strongly contradicts the extreme cultural instincts of South Asian Muslims- based on Hanafi fiqh.
There is one verse sometimes viewed as being negative about dogs, but in fact, it is no such thing:
In Surat al-A`raf, God is blaming the one who has been guided to the truth yet chooses to follow their desires. He likens that type of person to a dog that pants whether you shoo it away or leave it alone (Qur’an, 7:176). The verse simply refers to how dogs often just pant all of the time regardless if they are active, scared or just sitting there, whereas a human should think, ponder and react to things accordingly; especially when it comes to divine guidance.
John Ederer
Dogs in Islam: ‘Positive’ Hadith
One of the best known and most cited hadith amongst Muslims, is found in Sahih Bukhari. It reports that the Prophet (saw) told of a prostitute who earned Paradise just for giving water to a dog:
Abu Huraira reported: The Prophet, peace and blessings be upon him, said, “A prostitute had once been forgiven. She passed by a dog panting near a well. Thirst had nearly killed him, so she took off her sock, tied it to her veil, and drew up some water. Allah forgave her for that.”
Sahih Al Bukhari 3143
The above Hadith accords closely with another that emphasises the importance of being kind to all living beings, particularly dogs:
The Prophet (ﷺ) said, “A man felt very thirsty while he was on the way, there he came across a well. He went down the well, quenched his thirst and came out. Meanwhile he saw a dog panting and licking mud because of excessive thirst. He said to himself, “This dog is suffering from thirst as I did.” So, he went down the well again and filled his shoe with water and watered it. Allah thanked him for that deed and forgave him. The people said, “O Allah’s Messenger (ﷺ)! Is there a reward for us in serving the animals?” He replied: “Yes, there is a reward for serving any animate (living being).”
Sahih Al Bukhari, 2466
There is a further hadith that shows the relaxed attitude of early Muslims towards dogs.
Remarkably, it notes that in the time of the Messenger (PBUH), dogs came regularly into the mosque and even urinated there.
There is no indication here, that Muslims pursued them or harmed them in any way. Indeed, they did not even ritually clean up after them:
Narrated Hamza bin ‘Abdullah:
My father said. “During the lifetime of Allah’s Apostle, the dogs used to urinate, and pass through the mosques (come and go), nevertheless they never used to sprinkle water on it (urine of the dog.)”
Sahih Bukhari 174
So what about reports that command that utensils be cleaned several times if a dog licks them? It is a precaution against bacteria, not related to ritual impurity:
Al-Qadi said in al-Muqaddimaat, ‘This hadith [dog licking the vessel] is justified by a meaning understood which is not legal impurity. Rather, it is to protect one who drinks from the vessel from the possibility of the dog being rabid and thus infecting the person by ingesting its saliva. So for this reason, the command was to scrub it seven times with dirt, as we see that number often used in healing sicknesses.’
Man’s Best Friend?
There is another beautiful report (although I am not aware of it’s grading) from the historian Al-Waqidi, that describes the Prophet posting a soldier to stand guard over some newborn puppies as the Muslims prepared to march to Mecca.
These inspiring narrations accord precisely with the divine statement that Prophet Muhammad was sent as a ‘Mercy to all beings’ (21:107).
Problematic Hadith 1: Killing of Dogs
There are a series of narrations that refer to a command given by the Prophet, to kill dogs.
In understanding these narrations, two other narratives may be very pertinent:
If someone kills so much as a sparrow, or anything larger, without a just cause, Allah Almighty will ask him about it on the Day of Resurrection.” It was said, “O Messenger of Allah, what is a just cause?” The Prophet said, “A just cause is that you slaughter it for food, but you should not cut off its head and throw it aside.”
An-Nasai 4445
Five animals are harmful and are lawful to kill while in a state of pilgrimage: a snake, a speckled crow, a rat, a biting dog, and a kite.
From the above it is apparent that:
- No animal, including dogs, can be killed without a just reason.
- Biting dogs i.e. aggressive dogs, are pests which can be killed.
We already seen how giving water to a thirsty dog is seen as an act of great virtue. It is thus obvious that any command to kill dogs, must be seen as an exceptional one, given in an emergency scenario.
Here is one hadith regarding this:
Abu Zubair heard Jabir b. ‘Abdullah (Allah be pleased with him) saying:
Allah’s Messenger (ﷺ) ordered us to kill dogs, and we carried out this order so much so that we also killed the dog coming with a woman from the desert. Then Allah’s Apostle (ﷺ) forbade their killing. He (the Prophet further) said: It is your duty (to kill) the jet-black (dog) having two spots (on the eyes), for it is a devil.
Sahih Muslim 1572
The above report clarifies that the command to kill dogs given in some hadith, was not general. Rather it was specific to a particular dangerous breed of black dogs with two spots on its head, described as a ‘devil’ because of its aggressive character.
All of the hadith that mention the order in general terms, must be understood in the light of all the previously mentioned hadith that forbid killing without reason and emphasise kindness towards dogs.
Even today, dangerous breeds of dogs are destroyed by law, to protect the general public.
Problematic Hadith 2: Angels and Dogs
There are a number of hadith (although only from a handful of narrators) that state that Angels do not enter a house where dogs or pictures are found:
Narrated Abu Talha:
The Prophet (ﷺ) said, “Angels do not enter a house that has either a dog or a picture in it.“
Sahih Bukhari 3322
More specifically, some narrations describe how the Angel Gabriel would hesitate to meet the Prophet (saw) if a dog or image was found nearby:
A’isha reported that Gabriel (peace be upon him) made a promise with Allah’s Messenger (ﷺ) to come at a definite hour; that hour came but he did not visit him. And there was in his hand (in the hand of Allah’s Apostle) a staff. He threw it from his hand and said:
Never has Allah or His messengers (angels) ever broken their promise. Then he cast a glance (and by chance) found a puppy under his cot and said: ‘A’isha, when did this dog enter here? She said: By Allah, I don’t know He then commanded and it was turned out. Then Gabriel came and Allah’s Messenger (ﷺ) said to him: You promised me and I waited for you, but you did not come, whereupon he said: It was the dog in your house which prevented me (to come), for we ( angels) do not enter a house in which there is a dog or a picture.
Sahih Muslim 2104
Maimuna reported that one morning Allah’s Messenger (ﷺ) was silent with grief. Maimuna said:Allah’s Messenger, I find a change in your mood today. Allah’s Messenger (ﷺ) said: Gabriel had promised me that he would meet me tonight, but he did not meet me. By Allah, he never broke his promises, and Allah’s Messenger (ﷺ) spent the day in this sad (mood). Then it occurred to him that there had been a puppy under their cot. He commanded and it was turned out. He then took some water in his hand and sprinkled it at that place. When it was evening Gabriel met him and he said to him: you promised me that you would meet me the previous night. He said: Yes, but we do not enter a house in which there is a dog or a picture. Then on that very morning he commanded the killing of the dogs until he announced that the dog kept for the orchards should also be killed, but he spared the dog meant for the protection of extensive fields (or big gardens).
Sahih Muslim 2105
Abu Talha Ansari reported Allah’s Messenger (ﷺ) as saying:
Angels do not enter the house in which there is a picture or portraits. I came to ‘A’isha and said to her: This is a news that I have received that Allah’s Apostle (ﷺ) had said: Angels do not enter the house in which there is a picture or a dog, (and further added) whether she had heard Allah’s Messenger (ﷺ) making a mention of it. She said: No (I did not hear this myself), but I narrate to you what I saw him doing. I bear testimony to the fact that he (the Holy Prophet) set out for an expedition. I took a carpet and screened the door with it. When he (the Holy Prophet) came back he saw that carpet and I perceived signs of disapproval on his face. He pulled it until it was torn or it was cut (into pieces) and he said: God has not commanded us to clothe stones and clay.
Sahih Muslim 2106f
The above narations have serious issues, that make them unreliable despite having ‘authentic chains’:
- They appear contradictory to the Qur’an. The companions of the cave were accompanied by a dog for hundreds of years, were they never visited by a single angel? Also Prophet Sulayman (alayhisalaam) ordered for statues to made for him (34:13). He would not have done so, if it were to prevent God’s angels from visiting him.
- They contradict each other. Was it Lady Maimuna (peace be upon her) or Aisha (sa) who was with the Prophet when Gabriel did not visit because of the dog? These cannot be different incidents, because in both the Prophet (saw) is quoted as saying the Angel ‘never breaks his promise’ indicating this was the first time it had occurred.
- Lady Aisha (Peace be upon her) denies having even heard the Prophet make the statement about dogs in the last quoted narration, despite being the ‘narrator’ of the dog incident in the other report. Both statements cannot be reconciled, so it clear that the narrators have made errors.
- The report where the Prophet supposedly ordered the indiscriminate extermination of all dogs because of the puppy under his bed, cannot be accepted. It contradicts both the Qur’an and all the aforementioned Hadith that forbid killing any animal without just cause, and stress the rewards of treating dogs well.
In case readers object that ‘Sahih’ hadith cannot be rejected, especially if cited in Bukhari and Muslim they should consult this article that shows many defects exist in reports in these collections and in any case, reports from a handful of narrators (i.e. khabar al ahaad) are always dhanni or speculative, and can be rejected if they contradict stronger sources such as the Qur’an.
These principles were adhered to by early scholars such as Imam Khatib Al Baghdadi and Imam Abu Hanifa.
Dogs in Islam: Problematic Hadith About Keeping Pets
Unlike the Modern West, where dogs are kept as pets and are generally docile and friendly, much of the East has a very different experience of dogs.
In Pakistan for instance, dogs are generally very aggressive towards anyone who approaches their owner’s property.
This extends to viciously chasing and attacking people -including children- who are passing by an area the dog marks as its own territory, even if its an open field or a passageway and not their owner’s property!
I myself have had very distressing experiences being chased by dogs for no apparent reason, whilst out and about in Pakistan.
It seems that in the small town of Medina, the dog population had increased substantially. Some of these -in particular one black breed – was causing problems to the inhabitants.
One can envisage this would have included spreading disease, attacking livestock and poultry and also harassing people for no reason.
At this point the Prophet ordered Muslims to destroy the dangerous black breed, and only keep dogs if they needed them for practical purposes such as hunting, or guarding farms. He warned that those who kept dogs needlessly would lose rewards of goodness from God:
Narrated ‘Abdullah bin Mughaffal:
Jami` at-Tirmidhi 1489
“I was one of those who held up the branches from the tree away from the face of the Messenger of Allah (ﷺ) while he was delivering the Khutbah saying: ‘If it were not that dogs were a nation among nations, then I would order that they be killed. So kill every one among them that is all black. There is one inhabiting a home in which they keep a dog but their deeds are decreased by one Qirat every day – except for a hunting dog, or a farm dog , or a sheep dog. ‘”
The above instruction is clearly relevant whenever a large population of dogs is causing major problems. In order to prevent spread of disease, damage to property, injuries and loss of life, dogs should not be kept without a valid reason.
The reasons given here – guarding property, farming etc are not meant to exhaustive. The point is to stress that dogs should only be kept for useful purposes. The Prophet (saw) indicated some of the useful functions based on his own time and society.
However, dogs are kept in modern societies for many other functions that are also useful. These too -by analogy – are exempted from the prohibition of keeping dogs without any purpose.
For instance service dogs for blind and disabled people. Or therapeutic dogs for people with a range of emotional, mental and learning disorders.
Keeping dogs as pets can improve the general health and wellbeing of adults (especially those living alone) and also can be helpful to children in their emotional development:
Pets, especially dogs and cats, can reduce stress, anxiety, and depression, ease loneliness, encourage exercise and playfulness, and even improve your cardiovascular health. Caring for an animal can help children grow up more secure and active. Pets also provide valuable companionship for older adults. Perhaps most importantly, though, a pet can add real joy and unconditional love to your life.
The Health and Mood- Boosting Benefits of Pets
The great Maliki jurist, Sheikh ‘Ilish correctly ruled that it was allowed to keep dogs for any and every beneficial purpose – including the uses described above – and to keep away any kind of harm.
Why did the Prophet (saw) not refer to keeping pets in the above hadith? Only because in his society -and still in many societies today -dogs are not generally kept as pets. If they were, given the benefits they provide, it is clear that there would have been no disapproval of keeping them.
Conclusion
- Dogs are not impure. The position of the Maliki fiqh on this matter is supported by the Quran and the practice of the people of Medina.
- Dogs are to be treated kindly, and not harmed unless they are posing a danger to people, livestock or property. Kind treatment towards dogs accrues major divine rewards.
- Dangerous breeds of dogs can be destroyed, and when the population has grown too much, people should refrain from keeping them at home without a proper reason.
- Dogs can be kept as pets, or for any other beneficial reason. They should not be kept just to ‘show off’ or as hobby for the sake of it.