Iftaa: The dog is not dirty and can be raised at home for guards .. Video

Many wonder about the decision to raise dogs at home, and whether they are allowed or forbidden, and whether the dog is unclean? .. These are questions answered by Dr. Muhammad Abdel-Sami, Secretary of the Fatwa at the Ifta Egyptian House, during a live broadcast from home today, Tuesday.

Abdel-Sami ‘in his answer to his question said: “The Egyptian Dar al-Iftaa accepts the saying of the Maliki gentlemen, who believe that the dog is not unclean, and accepts the saying of the public, who sees the permissibility of growth of a training dog or a dog that achieves a goal, such as guard dogs, breeding dogs and hunting dogs, and all this is allowed in the public opinion. ” .

Earlier, Egyptian Dar Al-Iftaa answered some questions on her website: “Is a dog unclean? Is it permissible to sell it? What is the ruling on keeping it at home?”, As follows:

The dog is unclean in the eyes according to the Shafi’is and Hanbalis, and according to the school the Hanafi is pure except for his saliva, urine, sweat and all its moisture. [إذا ولغ كلب أو أكثر في إناء ماء مرة أو أكثر ندب إراقة ذلك الماء، وندب غسل الإناء سبع مرات تعبدًا؛ إذ الكلب طاهر]And it is better to get out of the dispute by following the first doctrine which says that the dog’s eye is unclean, because whoever this doctrine causes him trouble and embarrassment, is allowed to imitate those who did not say that the dog’s eye. is unclean, whether from the Hanafis or the Malikis.

Second: Cleaning the container in which the dog licked:

The Shafi’is and Hanbalis said that the vessel should be washed seven times, one of them with impurity if he removed the dog in it. The first of them is impurity. ” Muslim narrates in his Sahih, and it is desirable for you to do impurity in the first wash; for accepting the announcement of the news; Or water falls on him and he purifies it, and when he bathes with it, it suffices. Because it is narrated in one hadith: ((One of them with dust)), and in another narration: ((The first of them)), and in a third narration: ((In the eighth)), and the replacement of soil with washing is not intended.

According to the Hanafis, the obligatory washing is three without land, while the Malikis are of the opinion that washing the seven dishes is recommended and there is no doubt about washing. To get out of the dispute, it is otherwise permissible to wash it three times without confusion, as the Hanafi school has maintained.

Third: Owning a dog:

The fuqaha ‘agreed that it is not permissible to keep the dog except for necessities, such as hunting and guarding, or for livestock, or for planting, helping the blind, and other uses that the Legislator has not prohibited. Growth is allowed. a small dog expected to be taught to hunt; Or for receiving these benefits mentioned, and should not be taken for anything other than the benefits mentioned.

Fourth: Selling the dog:

The Shafi’is, Hanbalis and Malikis are of the opinion that it is not permissible to sell a dog. When it was narrated that the Prophet – praise and peace be upon him – forbade the price of a dog, and this was proved to be true in a Muslim hadith, and the Hanafi school thought it was permissible to squat at all. ; Because it is a real usufruct, and Ibn Nafi ‘, ​​Ibn Kinana and Sahnun from the Maliki schools have said that it is permissible to sell dogs that are authorized to be taken, such as cattle and hunting dogs.

Kasani said in Bada ‘al-Sana’i (5/142): [وَيَجُوزُ بَيْعُ كُلِّ ذِي مِخْلَبٍ مِنْ الطَّيْرِ مُعَلَّمًا كَانَ أَوْ غَيْرَ مُعَلَّمٍ بِلا خِلافٍ. وَأَمَّا بَيْعُ كُلِّ ذِي نَابٍ مِنْ السِّبَاعِ سِوَى الْخِنْزِيرِ -كَالْكَلْبِ , وَالْفَهْدِ , وَالأَسَدِ وَالنَّمِرِ , وَالذِّئْبِ , وَالْهِرِّ , وَنَحْوِهَا- فَجَائِزٌ عِنْدَ أَصْحَابِنَا]Ibn Rushd al-Maliki said in al-Bayan wa’l-Tahsel (17/288): [وفي قوله في الحديث: «من اقتنى كلبًا إلا كلب صيد أو ماشية» دليل على أنه يجوز اقتناء كلب الصيد وكلب الماشية، والاقتناء لا يكون إلا بالاشتراء، ففيه دليل على جواز بيع كلب الماشية والصيد، وهو قول ابن نافع وابن كنانة وسحنون وأكثر أهل العلم، والصحيح في النظر؛ لأنه إذا جاز الانتفاع به، وجب أن يجوز بيعه، وإن لم يحل أكله، كالحمار الأهلي الذي لا يجوز أكله، ويجوز بيعه لمّا جاز الانتفاع به، وهو دليل هذا الحديث على ما ذكرناه، خلاف ما قاله ابن القاسم، ورواه عن مالك، من أنه لا يجوز بيع كلب ماشية ولا صيد، كما لا يجوز بيع ما سواها من الكلاب؛ لنهي النبي – عَلَيْهِ السَّلَامُ – عن ثمن الكلب عمومًا].

From what has been explained before, the Muslim must act according to the public view; Because of the power of their doctrine, and to come out of the dispute, if he is in the capacity of his command and is not embarrassed and is not obliged to sell it.

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