Seeking Sacred Sunni Knowledge

Dogs are Pure in the Maliki Madhhab (School)


I onced listened to a lecture by Shaykh Nuh Ha Mim Keller (possibly the 1998 Suhba in Virginia) and he was discussing keeping good ties with the family. Now everyone who knows anything about Shaykh Nuh (may Allah protect and preserve him) knows that he is a qualified Shafi’i faqih (jurist) who has done one of the greatest services for this Ummah with his Shafi’i masterpiece “Reliance of the Traveller”. Jokingly, while talking about his non-Muslim family, he says “Imam Maalik! Here I come!” My wife and I, as well as the audience, started laughing. Convert/Revert Muslims understand the difficulties with dogs, as well as other issues, when dealing with non-Muslims. As I was in a paltalk room last night, I was talking with some Muslims (may Allah guide them all and protect then from the wiswaas of Shayton) about the Maaliki stance on dogs. I admit that deep inside me I love sharing this opinion with the lay Muslim. I think it is the “Shock and Awe” factor one feels when they first hear it that is so amusing. I told them that I would collect some statements of the scholars regarding this issue and share it with the readers of So this article is dedicated to those brothers and sisters who patiently listened while I read and translated to them the statement of Imaam Ash-Shawkaani from his Nayl Al-Awtaar pertaining to the purity of a dog. I am not a Maaliki, so I hope and encourage, Maalikis to share their opinions regarding this issue. I hope they are able to bring more quotes so that we can include them in this article, insha’allah.

The Reported Opinion of Imam ‘Ikrimah and Malik ibn Anas (Rahimahumullah)

Imam Ash-Shawkaani (rahimahullah) states in his masterpiece “Nayl Al-Awtaar Sharh Muntaqaa Al-Akhbaar” the following below the following narration of the Prophet Muhammad,

“From Abu Hurayrah who said that Rasulullah (alayhis salaam) said, “When a dog licks one of your vessels (e.g. bowl), apply dirt to it and then wash the vessel seven times.” ((This narration is reported by Imam Muslim in his Sahih 89/279 as well as by An-Nasaa’i hadith number 66 ))

[Says Shawkaani]: And this narration also proves that the dog is najaasah (impure)…and the Jumhoor (majority) hold this opinion. And ‘Ikrimah and Maalik in a report from him state “Verily it is Taahir (pure)”. And their proof is the statement of Allah ta’alaa,

فَكُلُواْ مِمَّا أَمْسَكْنَ عَلَيْكُمْ وَاذْكُرُواْ اسْمَ اللّهِ عَلَيْهِ وَاتَّقُواْ اللّهَ إِنَّ اللّهَ سَرِيعُ الْحِسَابِ

(Say: lawful unto you are (all) things good and pure: and what ye have taught your trained hunting animals (to catch) in the manner directed to you by Allah:)  ”eat what they catch for you, but pronounce the name of Allah over it: and fear Allah; for Allah is swift in taking account.” (5:4)

Also another proof is what is established in Abu Dawud from the hadith of Ibn ‘Umar with the words, “Dogs would come freely into the masjid and urinate in the time of the Rasulullah (‘alayhis salaam), and they would not pour water over it (i.e. the urine).” (Sahih Al-Bukhari hadith number 174 in the Book of Wudhu’)

[Note that Ibn Hajr states this occurred before doors were put on the masjids and the command to keep them clean was established. Though this is the opinion of a Shafi'i and not that of the Maalikis] – End quote from Nayl Al-Awtaar.

The Shafi’i Judge and Jurist Qadhi As-Safadi states, “Malik says that dogs are pure and what they lick is not made impure, but that a vessel licked by a dog should be washed to avoid filth.” ((Taken from “The Mercy in the difference of the Four Sunni Schools of Islamic Law” translated by ‘Aa’ishah Bewley printed by Dar-al-taqwa. Page 4 ))

The following quotes are statements from Imam Maalik as reported in the Mudawwanah of Imam Maalik regarding the dog:

“One may eat what it catches in a hunt, how then can we declare Makrooh (hated or disliked) what it drinks (or places its tongue in).” (page 116)

Maalik said, “If one desires to make wudhu’ from a vessel wherein a dog has drank (or put its tongue in), it is ok for him to make wudhu’ from it and pray.” (pg 115)

Maalik said, “If a dog puts his tongue in a vessel of milk (labn) there is no harm (la ba’as) if one takes (i.e. eats) from that milk.” (ibid)

Note that there are many other quotes from him within Volume 1 of the Mudawwana regarding the purity of the dog. I have chosen these only as a sample. [Vol. 1 published by Daar Al Kutub Al-'Ilmiyyah published in 2005 CE]

The Maliki Faqih (jurisconsult) of Andalus, Ibn Rushd states in his “Bidayatul-Mujtahid”,

“Maalik held the view that the leftover of a dog is to be spilled and the utensil is to be washed, as it is a ritual act of non-rational worship, for the water that it has lapped up is not unclean (najas). He did not require, according to the widely known opinion from him, the spilling of things other than water, which a dog had licked. The reason, as we have said, is the conflict with analogy according to him. He also believed that if it is to be understood from the tradition that a dog is unclean, it opposes the apparent meaning of the Book, that is, the words of Allah ta’alaa, “So eat of what they catch for you…” meaning thereby that if the dog had been unclean the prey would become unclean by the touch of the dog’s (mouth). He supported this interpretation by the required number of washings, as number is not a condition in the washing of unclean things. He held that this washing is merely an act of worship. He did not rely upon the remaining traditions as they were weak in his view.” (pg 27 published by Garnet; also see Al-Hidayah of Imam Al-Ghumaari Vol. 1 page 288 for a detailed discussion of the chains of narration)

May Allah bless and show His immence Mercy upon Imam Maalik ibn Anas for striving in truth, defending Islam, and spreading the sciences of Islam. Ameen!

33 Responses to “Dogs are Pure in the Maliki Madhhab (School)”

  1. Mustafa says:

    salamu alaykum

    Very interesting jazakallah khayr. Seems like some convincing proofs from the Maliki madhab.

  2. Ibn Ahmad says:

    As Salamu Alaykum,

    Masha’Allah. Your article is pretty much on point akhi.

    Firstly, I want to add that keeping dogs for sport and amusement is not permitted in our Madh-hab. The proof for this is in Malik Us-Sagheer Abdullah Ibn Abi Zayd Al Qayrawaani’s Consice treatise of Maliki Fiqh “Ar Risaala,” wherein, he states:

    ولا يتخذ كلب في الدور في الحضر ولا في دور البادية إلا لزرع أو ماشية يصحبها في الصحراء ثم يروح معها أو لصيد يصطاده لعيشه لا للهو.

    Translation: Dogs should not be kept in city or country houses, unless [to protect] crops or livestock, which the dog accompanies into the desert and brings back in the evening. They may also be kept for hunting for one’s livelihood, but not for sport.

    My Shaykh, however, states that there is nothing wrong with keeping a dog as a pet. On the surface, this seems to contradict the words of Shaykh Qayrawani (Rahimahullah), however, the wording of my Shaykh is general, whereas the wording of Shaykh Qayrawani is specific and lays out the specific intentions for keeping dogs as pets.

    The Fuqaha in our Madh-hab (Maliki Madh-hab) have pretty much explained away the hadith that requires us to wash the utensil licked by a dog seven times one time being with dirt.

    Firstly, if it is done with the intention in the heart to obey the Prophet (Sallallaahu Alayhi Wasallam), then it counts as worship. Furthermore, as Ibn Rush stated, the fact that the washing is a set number is proof that this constitutes a ritual act of worship.

    Secondly, My Shaykh states that our Madh-hab explains that the reason Our Master Rasulullah (Sallallaahu Alayhi Wasallam) commanded us to perform this action is purely for hygienic reasons and has nothing to do with ritual purity. It’s a leap of reasoning to connect the command to ritual purity.

    Modern science is testament to the fact that there are certain strains of bacteria in dog saliva which are not part of the human normal flora. If a container licked by a dog is left unwashed (especially in the hot climate of Arabia), it provides a fertile breeding ground in which those bacteria will multiply at geometric rates and render the container useless thereafter. Thus, the command to wash the container is purely a medical precaution.

    And similar to what you alluded from Bidayat al-Mujtahid, this only applies to containers which contained water. Containers which contained others useful contents are not to be discarded of those contents and washed.

    Overall, it appears as if Imam Malik had high respect and esteem for dogs. They had a status with him unlike any other animal as the following excerpt from the Mudawanna shows us:

    فِي الْوُضُوءِ بِسُؤْرِ الدَّوَابِّ وَالدَّجَاجِ وَالْكِلَابِ قَالَ وَسَأَلْتُ مَالِكًا عَنْ سُؤْرِ الْحِمَارِ وَالْبَغْلِ فَقَالَ : لَا بَأْسَ بِهِ . قُلْتُ : أَرَأَيْتَ إنْ أَصَابَ غَيْرَهُ ؟ قَالَ : هُوَ وَغَيْرُهُ سَوَاءٌ . قَالَ : وَقَالَ مَالِكٌ : لَا بَأْسَ بِعَرَقِ الْبِرْذَوْنِ وَالْبَغْلِ وَالْحِمَارِ ، قَالَ وَقَالَ مَالِكٌ : فِي الْإِنَاءِ يَكُونُ فِيهِ الْمَاءُ يَلَغُ فِيهِ الْكَلْبُ يَتَوَضَّأُ بِهِ رَجُلٌ ؟ قَالَ : قَالَ مَالِكٌ : إنْ تَوَضَّأَ بِهِ وَصَلَّى أَجْزَأَهُ ، قَالَ : وَلَمْ يَكُنْ يَرَى الْكَلْبَ كَغَيْرِهِ . قَالَ : وَقَالَ مَالِكٌ : إنْ شَرِبَ مِنْ الْإِنَاءِ مَا يَأْكُلُ الْجِيَفَ مَنْ الطَّيْرِ وَالسِّبَاعِ لَمْ يَتَوَضَّأْ بِهِ . قَالَ : وَقَالَ مَالِكٌ : إنْ وَلَغَ الْكَلْبُ فِي إنَاءٍ فِيهِ لَبَنٌ فَلَا بَأْسَ بِأَنْ يُؤْكَلَ ذَلِكَ اللَّبَنُ . قُلْتُ : هَلْ كَانَ مَالِكٌ يَقُولُ يُغْسَلُ الْإِنَاءُ سَبْعَ مَرَّاتٍ إذَا وَلَغَ الْكَلْبُ فِي الْإِنَاءِ فِي اللَّبَنِ وَفِي الْمَاءِ ؟ قَالَ : قَالَ مَالِكٌ : قَدْ جَاءَ هَذَا الْحَدِيثُ وَمَا أَدْرِي مَا حَقِيقَتُهُ ، قَالَ : وَكَأَنَّهُ كَانَ يَرَى أَنَّ الْكَلْبَ كَأَنَّهُ مِنْ أَهْلِ الْبَيْتِ وَلَيْسَ كَغَيْرِهِ مِنْ السِّبَاعِ ، وَكَانَ يَقُولُ : إنْ كَانَ يُغْسَلُ فَفِي الْمَاءِ وَحْدَهُ وَكَانَ يُضَعِّفُهُ ، وَكَانَ يَقُولُ : لَا يُغْسَلُ مِنْ سَمْنٍ وَلَا لَبَنٍ وَيُؤْكَلُ مَا وَلَغَ فِيهِ مِنْ ذَلِكَ وَأَرَاهُ عَظِيمًا أَنْ يَعْمِدَ إلَى رِزْقٍ مِنْ رِزْقِ اللَّهِ فَيَلْقَى الْكَلْبَ وَلَغَ فِيهِ

    Rough Translation: Regarding ablution with the leftovers of animals, chickens, and dogs: [Ibn Al Qasim] said: I asked Malik about the leftovers of donkeys and mules and Malik said: There is no problem with them. I [Sahnun] said: Did you see if he communicated regarding other than such? Ibn Al-Qasim said: it and others beside it are equal. Ibn Al-Qasim said: And Malik said: There is no problem with the sweat of the horse, mule, or donkey; Ibn Al Qasim further added, and Malik retorted: In the container that contains water licked by a dog with which a man makes wudu? Ibn Al Qasim said: Malik Said: If he makes wudu with it and subsequently performs salah, then this is permitted. Ibn Al Qasim said: And [Malik] does not see the dog like other animals. Ibn Al Qasim Said: Malik Said: If those repugnant species from birds and predatory animals drink from the water container, one is not to make wudu with that container. Ibn Al Qasim said: And Malik said: If a dog licks a container which contains milk, then there is no problem in consuming that milk. I [Sahnun] said: Did Malik used to say wash the container seven times when the dog licks inside the container? Ibn Al Qasim Said: Malik Said: This tradition has definitely come to us and I do not know of its truth/authenticity. Ibn Al Qasim said: And it is as if (Malik) viewed the dog as if the dog was a member of the household (Ahl Al-Bayt) and that it was not like other predatory beasts, and Malik used to say: the container is not washed of margarine or milk and what the dog licked from that IS to be eaten and I see it as an enormity to purposefully intend (waste) towards the bounty from the bounty of God and discard what the dog licked.

    Thank you for the kind du’a you made for Imam Malik, ya Akhi Abul Layth. Those were very touching words. Likewise, I ask Allah to shower His blessings upon Imam Malik, his foremost students, Ibn Al Qaasim, Ibn Wahb, & Sahnun. Furthermore, I ask Allah to shower His blessings upon the teachers of Imam Malik amongst the 7 Fuqaha of Madina.


  3. Ibn Ahmad says:

    As Salamu Alaikum,

    There was one minor problem with the translation from the Mudawanna above. The statment of Imam Malik:

    قَدْ جَاءَ هَذَا الْحَدِيثُ وَمَا أَدْرِي مَا حَقِيقَتُهُ

    Was translated as:

    This tradition has definitely come to us and I do not know of its truth/authenticity.

    This is INCORRECT.

    وَمَا أَدْرِي falls under the category of ma at-ta’ajabiyyah, or the ma of astonishment. So it’s proper translation is How I know!!!

    مَا حَقِيقَتُهُ is a compound clause with maa as the subject. It means what is it’s truth.

    So the proper translation of Imam Malik’s words:

    قَدْ جَاءَ هَذَا الْحَدِيثُ وَمَا أَدْرِي مَا حَقِيقَتُهُ is:

    This tradition has definitely come [to us] and how I know the truth of this matter!!!

    Thus, Imam Malik was affirming and NOT questioning the authenticity of this matter (i.e., washing the container licked by the dog seven times).

    I appologize for the mistranslation and I hope the reader will find it in their heart to forgive me.

    If there are any more errors, please correct them as there is no shame in making mistakes.

    -Jazak Allah

  4. Ibn Ajibah says:


    Sidi, on what basis are you judging this to be Ta’jjubiya? Did you get that from a Sharh? Any references?

    Jazakum Allah khaira

  5. Ibn Ahmad says:

    Wa Alaikum As Salaam Sidi Ibn Ajibah,

    The source was page 80, of A Grammar of Classical Arabic by Wolfdietrich Fischer published by Yale University Press.

    HOWEVER, I was DEAD wrong. My correction was actually incorrect, and my original translation was correct. I made the fatal mistake of second guessing myself. Upon closer inspection, I realized that it is only ma at-ta’ajubiyyah if it is followed by a form 4 maaDi verb. This would have been clear if Dr. Fischer would have written Arabic in Arabic script instead of Latin script.

    The reason being that I was confused at the usage of the negative ma followed by a muDaari verb. Usually, a muDaari verb is negated with a laa and a maaDi verb is negated with a maa.

    However, this points to a subtlety in the Arabic language that can easily throw the novice off. Of course, I don’t need to tell you this.

    The following excerpt is from Page 20 of Volume II of Arabic Grammar by W. Wright published by Dover.

    “After a negative particle laa, the imperfect retains its general idea of incompleteness and duration; as خرج لا يعلم أين هو ‘he went out, not knowing, or without knowing where he was’; لا يكرم السخي البخيل ‘the liberal man does not respect the stingy.’ After the negative particle ما it takes the meaning of the present; as ما يوكي الانسان بشهادة اهل بيتة ‘a man is not declared righteous by the evidence of his household.’”

    This was the point of confusion. If the statment were لا ادري then it would easily be understood as I don’t know. As Wright stated, this would imply a sense of duration, thus the I don’t know would be understood as a continuous uncertainty.

    But, Imam Malik said ما ادري which also translates as I don’t know, but it gives a present sense to the uncertainty, not necessarily being continuous in nature. So based on all of that, I can only assume the meaning of the meaning of

    قَدْ جَاءَ هَذَا الْحَدِيثُ وَمَا أَدْرِي مَا حَقِيقَتُهُ

    to be:

    This tradition has definitely come to us and I [currently] do NOT know about its authenticity.

    This maa before a muDaari verb was a curve ball and muDaari verbs are not usually taught to be negated that way. Eckehard Schulz explains this in page 98 of his book Standard Arabic published by Cambridge.

    “…ما is the particle in general use for negating the perfect (maaDi) as well as the imperfect (muDaari’) form in the colloquial language.”

    However, it is only the perfect that is typically negated with the maa in grammar teaching textbooks. So I can only assume the muDaari negated with the maa was strictly confined to colloquial usage. Indeed, Imam Malik spoke the Colloquial Language of the Hijaaz which was more eloquent than the best rhetoric that can be generated with Modern Standard Arabic.

    If you see any mistakes herein Sidi Ibn Ajibah, please correct me. I am eager to learn from my mistakes.

    Jazakum Allah Khaira

  6. Mustafa says:

    Regarding the Maliki ruling:

    Maalik said, “If a dog puts his tongue in a vessel of milk ( labn) there is no harm (la ba’as) if one takes (i.e. eats) from that milk.” (Mudawwanah of Imam Malik)

    Does it not conflict with the Sahih Hadith:

    The saliva of the dog is extremely naajis, because the Prophet (peace and blessings of Allaah be upon him) said: “If a dog licks the vessel of any one of you, let him throw away whatever was in it and wash it seven times.” (Reported by Muslim, no. 418).

    Like why did Imam Malik differ?

  7. Hussain20 says:

    I believe this hadith is narrated by Abu Huraira (Rahimullah) not even he followed the ruling of this hadith as explained by Ustadh Abdullah, so we can see from his own actions this was perhaps not a binding ruling.

    Secondly the Maliki Ulema explain washing the dish 7 times as an act of Ibadah. I believe the article explains that just read it over. :)

  8. Mustafa says:

    Asalamolakium Warahmtullah Wabarakathu,

    Bros, I was wondering if someone could post the daleels for the Maliki Tasshaud in which they place their right hand side ways on the knee and point the index finger, go backing left and right. I would appreciate this very much.


  9. Ibn Ahmad says:

    المدونة: كتاب الصلاة الأول: ما جاء في جلوس الصلاة

    قال مالك عن مسلم بن أبي مريم عن علي بن عبد الرحمن المعافري أنه قال : { رآني عبد الله بن عمر وأنا أعبث بالحصباء في الصلاة فلما انصرفت نهاني وقال : اصنع كما كان رسول الله صلى الله عليه وسلم يصنع . قلت : وكيف كان رسول الله صلى الله عليه وسلم يصنع ؟ قال : كان إذا جلس في الصلاة وضع كفه اليمنى على فخذه اليمنى وقبض أصابعه كلها وأشار بأصبعه التي تلي الإبهام ويضع كفه اليسرى على فخذه اليسرى ، وقال : هكذا كان يفعل صلى الله عليه وسلم .

    The Mudawwana: The First Book of Prayer: The Chapter on The Sitting of the Prayer

    Malik reported from Muslim Ibn Abi Maryam from Ali Ibn Abd Ar-Rahman Al-Mu‘āfirī, that he said: I saw Abd Allāh Ibn ‘Umar and I was fidgeting with some pebbles in the prayer. Subsequently, at the time of my departure, Abd Allāh forbade me from that and said: Pray just as The Messenger (Peace & Blessings Be Upon Him) prayed. I said: And how did the Messenger (Peace & Blessings Be Upon Him) pray? Abd Allāh said: When he (Peace & Blessings Be Upon Him) sat during the prayer, he placed his right plam on his right thigh and closed all of his finger and pointed with the finger that lies next to the thumb and placed his left palm on his left thigh. Abd Allāh said: This is how The Messenger (Peace & Blessings Be Upon Him) used to perform the prayer.

  10. Mustafa says:

    :) JazakAllahkhair

  11. Mustafa says:

    It still doesn’t seem like a convincing proof, for turning your hand sideways. I don’t know maybe I am misreading this. I also got this from the Guidance Helper, but I can’t see a defiintive proof for turning the hand sideway:

    Wā’il ibn (ujr said he saw the Prophet (May Allah bless him and give him peace) raise his hands when he uttered the takbir to commence the prayer …, place his two hands in line with his ears when he prostrated, sit on his left leg [in the sitting posture], place his left hand on his left knee, and place his right forearm on his right thigh373.
    Then, he made a motion with his [right] index finger. He placed his thumb on his middle finger and clasped [folded] the rest of the fingers [of the right hand374]… [{Ahmad, first chapter on the Kufa Companions, hadith #18103}]

  12. Abul Layth says:

    Bro, what do you mean by “turning his hand sideways”?

  13. Ibn Ahmad says:

    The Guiding Helper is a book designed for the Maliki Muqallid. There is an implicit understanding between the reader and the authors that the reader trusts the knowledge imparted to him by the authors, and thus, will not demand proofs.

    I honestly did not know the proof for the fisted hand position in the sitting until today! One of the meanings of taqleed is trust. I trust my Maliki Shuyookh.

    It’s unfortunate that so many innocent youth in our times have fell victim to the ministry of certain sects in which they have been conditioned to distrust the scholars and neurotically demand proofs for each and every thing.

    I hope that your heart finds contentment on this Ramadaan ya Akhi Mustafa.

    -Ibn Ahmad

  14. Mustafa says:

    JazakAllahkhair for your advice. But I just want to confirm that indeed when one does the Tassahud in the Maliki madhab, does he shift his right hand sideways? I remember someone telling me that Ibn Abi Zaid and ibn Al-Qasim had stated this. I would appreciaite if someone could elaborate on what they said.

  15. faqir says:

    There is a good picture in the Guiding Helper of how to position your hand in the tashahud. Check it out.

  16. Ibn Ahmad says:

    الرسالة: الجلوس الأخير والتشهد والتسليم

    ويجعل يديه في تشهده على فخذيه ويقبض أصابع يده اليمنى، ويبسط السبابة يشير بها، وقد نصب حرفها إلى وجهه. واختلف في تحريكها، فقيل يعتقد بالإشارة بها أن الله إله واحد. ويتأول من يحركها أنها مقمعة للشيطان. وأحسب تأويل ذلك أن يذكر بذلك من أمر الصلاة ما يمنعه إن شاء الله عن السهو فيها والشغل عنها. ويبسط يده اليسرى على فخذه الأيسر ولا يحركها ولا يشير بها

    The Risala, Chapter 10:3: The final sitting (julūs), tashahhud, and tasleem.

    During the tsahahhud the person places his hands on his thighs and clenches all the fingers of his right hand but his index finger, which he sticks out and points with, lifting the side of the finger towards his face. There is a difference of opinion on whether to wave the finger. One opinion is that [merely] pointing with it indicates belief that God is one deity. Those who wave the finger interpret this as a way of suppressing Satan. I interpret waving the finger as a reminder to the person of this salāt, in order to prevent him God willing from mistakes and distractions. The person should keep his left hand flattened on his left thigh without waving or pointing with it.

  17. Mustafa says:

    JazakAllahkhair Ibn Ahmad, I guess the key phrase is “lifting the side of the finger towards his face”, which could be vary hard to do if the fist was not sideways on the knee.

  18. Mustafa says:

    *correction not knee, but thigh

  19. umar_faruq_abd-allah says:

    I love this article and reading the diversity of thought in the Maliki Madhhab. I am new to the Maliki school and learning and really loved this page.

    • Abul Layth says:

      Masha’allah brother Umar I’m happy that you like the Maliki school (and hope that you find beauty in all four schools). From personal experience I have found the Maliki school full of benefit and immense blessing. Though I am not a Maliki and a simple student, I fiind that the Maliki school has opinions, especially the opinions of the school regarding dogs, that are great dispensations for the Ummah of our beloved Prophet Muhammad (‘alayhis salam). As it was said by the Sunni scholars of old: The disagreement of the Ummah is a mercy! May Allah bless you and us and keep our hearts steadfast upon His religion Amin!

  20. umar_faruq_abd-allah says:

    Dearest Akhi Abu Layth,
    Shukran wa Jazak Allahu Kahir for the message ya akhi. I have been searching for a good webpage dealing with the Maliki Madhhab and allof a sudden came across this one and subhan allah I did. I love the open dialog and the friendleness of the Muslims in here. May Allahu Ta’ala bless and reward you Sidi.Please e mail me with some sites I may visit to learn more into the Maliki Madhhab Insha’Allah..

  21. umar_faruq_abd-allah says:

    Does any fellow Maliki brother in here know of any place I can contact to be donated any Maliki fiqh books and etc?I am an indigent Muslim still striving to find a job, and I have a strong desire to learn more Deen. If any fellow Maliki has anything,please e mail me:

  22. Hafsa says:

    interesting article about dogs. However, I’m wondering how come you haven’t mentioned other hadith regarding dogs e.g. how angels won’t enter the house if there is a dog and that a person will lose some of his daily reward by keeping a dog. So even if they are clean surely it is still not good to keep one in the house?
    What advice would you give to a new convert to islam who has a family dog in the house?
    jazak Allah 5ayr

  23. Abul Layth says:

    Angels not entering a house does not mean that the dog is NAJIS (impure)! This article is specifically regarding whether or not a dog is “pure” in the law. the angels not entering the house due to dogs does not mean that dogs are impure, if that were the case then having toilets in the houses & the masajid would also keep the angels away – they certainly do not!

    My advice is to take this opinion of Imam Malik, and try and remove yourself from the environment. There are exceptions to having a dog as the scholars of Islam have mentioned, such as for hunting – a ruling mentioned within the Qur’an itself, and also the reason for protection has been mentioned by some. The scholars also mention the issue of blind lead dogs etc…

  24. Hafsa says:

    ah i see that makes sense, shukran ya5i.
    so, its still not good to have a pet dog in the house even if they can be considered clean? under any school of thought?
    jazak Allah 5ayr

  25. Abul Layth says:

    Right, save for the reasons given by the scholars.

  26. Abu Ammaarah says:

    Salaam Abul Layth
    I got a problem with registering i have registered my name and everything but i haven’t received my activation email thought you could help me out


  27. Abul Layth says:

    ws wr wb,

    Ok you have been activated. For some reason I guess my email servers are not working properly.

  28. Aisha Renate says:

    Assalamu Aleikum

    I didnt understand one of the things,does the dog keep the angels out or not ? according to Maliki!

  29. Jannat says:

    Salamu Alaikum Maasha Allah I am so grateful to learn the good news about Imam Malik and his views on dogs. As a revert I heard so many stories of other reverts being very upset by being told it is wrong to have a dog. I myself rescued a dog whose owner died. He is a good dog and guards my house and property well. I would not dream of eating or drinking from the same bowl as my dog. It is just common sense to wash used dishes and always wash my dogs dishes separately and rinse well. There are some lovely stories of Allah suparnwa Atala granting reward to people who help dogs. Please excuse if my spelling is incorrect.

    • Khadijah says:

      This comes a bit late, I’m afraid, but I stumbled upon this as was looking for information about dogs and Islam.

      I am also a revert, and I also own a little terrier dog.

      I rescued her from being “put to sleep” on the owner’s whim, just because her owner had grown bored with her. (grrrr!)

      This dog guards me and my home. I am disabled and I live alone. If anyone approaches my house, my dog will bark a warning.
      Someone tried to break in my house in the middle of the night. She barked an “alarm” and although the burglar(s) opened the window, Alhamdulillah, her barking made them run away.

      As you say, Jannat it’s simply good hygiene practice to not share your bowl with a dog, and not to wash the dog’s bowl with humans’ dishes. Many of the rules about cleanliness are related to hygiene and the prevention of diseases, and Allah knows best!

  30. Sazly Zahrin bin Marhusin says:

    I was bought up a sunni muslim following the shaffii mahdhab in Malaysia. However, recently as i have married a christian girl, i have been facing some problems due to the fact that she owns dogs. In malaysia, most muslims here hate dogs with a passion and th reason for this is the hadith stating that ” no angels will enter a house with dogs” and “that black dogs, in particular are the devil.” they use these two hadiths as a base for the often ill treatment of dogs in Malaysia.
    After doing a small search on the internet and reading about the Maliki stance on dogs, i am curious to learn more as i love dogs. Are there any good books that you can reccommend to me so that i may increase my understanding of the Maliki Mahdhab?
    Thank you very much for the article above as i have been struggling with myself in this issue. I recently rescued a dog and to me there is no greater companion for a man than his dog. My dog Max, is a loyal loving gentle creature who guards my home well and brings me much needed joy and excercise! I have a room in the house that he is not allowed to enter as i perform my solat there.
    Blessings be upon you during this the holiest of months.
    Assalamualaikum warahmatullahi wabarakatuh.

  31. Maliki says:

    As salamou ‘alaykoum
    Maliki stance that dogs are pure doesn’t mean that we can keep them in house! The hadiths are clear about that fact and for malikis, it’s prohibited to have dogs in our house except if they are guardians. WAllahou a’lam

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