Long time, eh? May Allah forgive me for my shortcomings. :(
Volume 4, Book 52, Number 249 :
Narrated by Abu Bashir Al-Ansari (radiallaahu `anhu)
That he was in the company of Allah’s Apostle (sallallaahu `alayhi wasallam) on some of his journeys. (The sub-narrator ‘Abdullah adds, “I think that Abu Bashir (radiallaahu `anhu) also said, ‘And the people were at their sleeping places.”) Allah’s Apostle (sallallaahu `alayhi wasallam) sent a messenger ordering: “There shall not remain any necklace of string or any other kind of necklace round the necks of camels except it is cut off.”
One of the opinions on theses ‘necklaces’ is that they refer to the bells that are hung round the necks of animals. Muslim narrated in his Saheeh (2113) from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The angels do not accompany any group with whom there is a dog or a bell.”
And he narrated (2114) also from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Bells are the musical instruments of the Shaytaan.”
Al-Nawawi (may Allaah have mercy on him) said: As for bells, it was said that the reason why the angels dislike them is that they are similar to church bells, or because they are one of the hanging things that are forbidden. And it was said that the reason why they are disliked is their sound, which is supported by the report which mentions “the musical instruments of the shaytaan.”
Al-Nawawi commented on this hadith in Riyad-us-Saaliheen (chapter 307):
“Dog” here stands for that dog which is prohibited to keep. Dogs kept for the purpose of hunting and security do not fall in this category. Angels signify angels of mercy; otherwise we are attended all the time by the angels who record our deeds for us. Bell in this context refers to the bell which is placed in the neck of animals and rings when they move. End quote.
The reason why their sound is disliked is that it is akin to musical instruments, which are forbidden.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said: To sum up, the sound has two qualities, one which is the strength of the sound and the other is its tune, and because of its musical tune it was prohibited, and the reason was given as being because they are “the musical instruments of the shaytaan.”
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: (The Prophet (peace and blessings of Allaah be upon him)) told us that the angels do not accompany people with whom there is a bell, because when the animals walk, it will make a sound like music, and it is known that musical instruments are haraam. End quote. Sharh Riyaadh al-Saaliheen (4/340).
For further reading (in Arabic), click here.
Volume 3, Book 40, Number 551 :
Narrated by Abu Huraira (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “While a man was walking he felt thirsty and went down a well and drank water from it. On coming out of it, he saw a dog panting and eating mud because of excessive thirst. The man said, ‘This (dog) is suffering from the same problem as that of mine. So he (went down the well), filled his shoe with water, caught hold of it with his teeth and climbed up and watered the dog. Allah thanked him for his (good) deed and forgave him.” The people asked, “O Allah’s Apostle (sallallaahu `alayhi wasallam)! Is there a reward for us in serving (the) animals?” He replied, “Yes, there is a reward for serving any animate.”
Many Muslims have misunderstood Islam’s teachings regarding dogs, and this misunderstanding has led to the mistreatment of these animals. The Prophet said, “Purifying a container that a dog has licked (in order for human’s to use it) is done by washing it seven times, the first washing being with dirt.”2 However, according to some scholars, a dog’s fur is considered pure3. Nonetheless, Muslims are discouraged from keeping dogs inside their homes, as the Prophet has been reported as saying that angels do not enter into a house that has a dog4.
However, just because one does not keep a dog inside the home and doesn’t drink after it, that does not give one the right to neglect it, mistreat it, or kill it. The usefulness of this creature of God is indisputable. No other animal can compete with it in its loyalty to its caregiver, its abilities as a guard, and its talent for hunting. In fact, the Qur’an narrates in Surat Al-Kahf, or “The Cave,” the story of some pious youths who took refuge in a cave from the persecution and violence of the unbelievers. That these righteous people had a dog with them, and the fact that Allah mentions the dog and counts the dog among them, indicates that dogs are permitted to live among people. [And you would have thought them awake, whereas they were asleep. And We turned them on their right and on their left sides, and their dog stretching forth his two forelegs at the entrance (of the cave as a guard)] (Al-Kahf 18:18).
So dogs may be used for guards as well as for hunting, as the Qur’an also states: [They ask you about what is lawful for them (as food); Say: Lawful unto you are (all) things good and pure: and those beasts and birds of prey which you have trained as hounds, training and teaching them (to catch) in a manner as directed to you by Allah; so eat what they catch for you, but pronounce the name of Allah over it and fear Allah, for Allah is swift in reckoning] (Al-Ma’idah 5:4).
In two separate hadiths narrated by Abu Hurayrah (the cat-loving Companion), the Prophet told his Companions of the virtue of saving the life of a dog by giving it water and quenching its thirst: one referred to was a man who was blessed by Allah for giving water to a thirsty dog. The other was a prostitute, who filled her shoe with water and gave it to a dog that was lolling its tongue in thirst. For this deed she was granted the ultimate reward: eternal Paradise.
Islam asks people to reflect upon this and be aware of each person’s duty toward God’s creatures, which He has put on earth for our use, not for our abuse. When the Prophet was asked if God rewarded acts of charity to the animals, he replied, “Yes, there is a reward for acts of charity to every beast alive.”
 Narrated by Muslim.
 See Fiqh Us-Sunnah by Sayyid Sabiq.
 Narrated by Al-Bukhari and Muslim.
Taken from: http://www.islamawareness.net/Animals/love.html
More on the issue of dogs here.
Volume 3, Book 39, Number 515 :
Narrated by Abu Huraira (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “Whoever keeps a dog, one Qirat of the reward of his good deeds is deducted daily, unless the dog is used for guarding a farm or cattle.” Abu Huraira (in another narration) said from the Prophet (sallallaahu `alayhi wasallam), “unless it is used for guarding sheep or farms, or for hunting.” Narrated Abu Hazim from Abu Huraira (radiallaahu `anhumaa): The Prophet (sallallaahu `alayhi wasallam) said, “A dog for guarding cattle or for hunting.”
Volume 3, Book 39, Number 516 :
Narrated by As-Sa’ib bin Yazid
Abu Sufyan bin Abu Zuhair, a man from Azd Shanu’a and one of the companions of the Prophet (sallallaahu `alayhi wasallam) said, “I heard Allah’s Apostle (sallallaahu `alayhi wasallam) saying, ‘If one keeps a dog which is meant for guarding neither a farm nor cattle, one Qirat of the reward of his good deeds is deducted daily.” I said, “Did you hear this from Allah’s Apostle (sallallaahu `alayhi wasallam)?” He said, “Yes, by the Lord of this Mosque.”
It is not permissible for a Muslim to keep a dog, unless he needs this dog for hunting, guarding livestock or guarding crops.
Muslim (2978) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever keeps a dog that is not a dog for hunting, herding livestock or farming, two qiraats will be deducted from his reward each day.”
Muslim (2943) narrated from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever keeps a dog, except a dog for herding livestock or a dog for hunting, a qiraat will be deducted from his good deeds each day.” ‘Abd-Allaah said: Abu Hurayrah said: Or a dog for farming.
Ibn ‘Abd al-Barr said:
This hadeeth shows that it is permissible to keep a dog for hunting and herding livestock, and also for farming.
Ibn Maajah (3640) narrated from ‘Ali ibn Abi Taalib (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The angels do not enter a house in which there is a dog or an image.” Classed as saheeh by al-Albaani in Saheeh Ibn Maajah.
These ahaadeeth indicate that it is haraam to keep a dog, except for those which were exempted by the Messenger (peace and blessings of Allaah be upon him).
The scholars differed as to how to reconcile between the reports which speak of one qiraat being deducted and those which speak of two qiraats being deducted.
It was said that two qiraats will be deducted if the dog is more harmful and one qiraat will be deducted if it is less so.
And it was said that that at first the Prophet (peace and blessings of Allaah be upon him) said that one qiraat would be deducted, then the punishment was increased after that, so he said that two qiraats would be deducted in order to put people off from keeping dogs even more.
The qiraat is an amount that is known to Allaah, may He be exalted, and what is meant is that some of the reward for a person’s good deeds will be deducted.
See Sharh Muslim by al-Nawawi, 10/342; Fath al-Baari, 5/9
Shaykh Ibn ‘Uthaymeen said in Sharh Riyaadh al-Saaliheen, 4/241:
With regard to keeping dogs, this is haraam and is in fact a major sin, because the one who keeps a dog, except those for which an exception has been made, will have two qiraats deducted from his reward every day.
It is by the wisdom of Allaah that like calls to like and evil calls to evil. It is said that the kaafirs, Jews, Christians and communists in the east and the west all keep dogs, Allaah forbid. Each one takes his dog with him and cleans it every day with soap and other cleansing agents. But even if he were to clean it with the water of all the seas in the world and all the soap in the world, it would never become pure! Because its impurity is inherent, and inherent impurity cannot be cleansed except by destroying it and erasing it altogether.
But this is by the wisdom of Allaah, and the wisdom of Allaah is that like calls to like and evil calls to Shaytaan because this kufr of theirs is by the inspiration of the Shaytaan and the command of the Shaytaan, for the Shaytaan enjoins evil, immorality, kufr and misguidance. So they are slaves to the Shaytaan and to their whims and desires, and they are also evil and love vile things. We ask Allaah to guide us and them. End quote.
Is it permissible to keep dogs to guard houses?
The Prophet (peace and blessings of Allaah be upon him) made only three exceptions to the prohibition on keeping dogs: hunting, guarding livestock and guarding crops.
Some scholars are of the view that it is not permissible to keep a dog for any reason other than these three. Others are of the view that it is permissible to draw analogies between these three and similar or more likely cases, such as guarding houses, because if it is permissible to keep dogs to guard livestock and crops, it is more appropriate that it should be permissible to keep dogs to guard houses.
Al-Nawawi said in Sharh Muslim (10/340):
Is it permissible to keep a dog to guard houses, alleys and the like. There are two points of view. The first is that it is not permissible, because of the apparent meaning of the ahaadeeth, which clearly state that keeping dogs is forbidden except for farming, hunting and herding. The more correct view is that it is permissible, by analogy with those three cases, knowing that the reason that is understood from the ahaadeeth is necessity. End quote.
The view that was classed as saheeh by al-Nawawi (may Allaah have mercy on him), that keeping a dog to guard the house is permissible, was also classed as saheeh by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) in Sharh Saheeh Muslim. He said:
The correct view is that it is permissible to keep a dog to guard the house, because if it is permissible to keep a dog in order to benefit from it, as in the case of hunting, it is more appropriate that one be allowed to keep a dog in order to ward off harm and protect oneself. End quote.
Taken from IslamQA
Hadith no. 1793 (below) is a repeat. Read it here.
Volume 3, Book 34, Number 298:
Narrated Samura bin Jundab (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, “This night I dreamt that two men came and took me to a Holy land whence we proceeded on till we reached a river of blood, where a man was standing, and on its bank was standing another man with stones in his hands. The man in the middle of the river tried to come out, but the other threw a stone in his mouth and forced him to go back to his original place. So, whenever he tried to come out, the other man would throw a stone in his mouth and force him to go back to his former place. I asked, ‘Who is this?’ I was told, ‘The person in the river was a Riba-eater.”
The Forbidden Four
Volume 3, Book 34, Number 299:
Narrated ‘Aun bin Abu Juhaifa:
My father bought a slave who practiced the profession of cupping. (My father broke the slave’s instruments of cupping). I asked my father why he had done so. He replied, “The Prophet (sallallaahu `alayhi wasallam) forbade the acceptance of the price of a dog or blood, and also forbade the profession of tattooing, getting tattooed and receiving or giving Riba, (usury), and cursed the picture-makers.”
- A detailed study on the ahadith about cupping show that doing it and charging money for it is not exactly haraam.
- The prohibition on the price of a dog and the fact that it is among the most evil of earnings and is something vile indicates that it is haraam to sell dogs; the transaction is not valid and the price is not halaal and the one who destroys it is not obliged to repay its value, regardless of whether the dog is trained or not, or whether it is one that it is permissible to keep or not. This is the view of the majority of scholars.
- Tattooing, in which the skin is pierced with a needle and a blue or other coloured dye is injected, is haraam in all forms, whether it causes pain or not, because it involves changing the creation of Allaah, and because the Prophet (peace and blessings of Allaah be upon him) cursed the one who does tattoos and the one for whom that is done.
- Riba (which means adding something extra to certain products, like selling gold for gold, or by not receiving something when a contract is signed, or paying extra in return for extension of a loan) is haraam because Allaah – who rules as He wills – has forbidden it.
- It is well established from clear, saheeh mutawaatir ahaadeeth that image-making is not allowed, and that the one who does this is cursed and is warned of torment in Hell, as in the hadeeth of Ibn ‘Abbaas which is attributed to the Prophet (peace and blessings of Allaah be upon him): “Every image maker will be in Hell, and a soul will be given to every image which he made so that it might torment him in Hell.” (Narrated by Muslim).
Narrated ‘Adi bin Hatim:
I asked the Prophet (about the hunting dogs) and he replied, “If you let loose (with Allah’s name) your tamed dog after a game and it hunts it, you may eat it, but if the dog eats of (that game) then do not eat it because the dog has hunted it for itself.” I further said, “Sometimes I send my dog for hunting and find another dog with it. He said, “Do not eat the game for you have mentioned Allah’s name only on sending your dog and not the other dog.”
– Send the hunter dog saying Allah’s name
– If the dog has eaten from the game, don’t eat it.
– If there’s another dog with him on return, don’t eat it.
There’ll be more discussion on this in the future inshaAllah. But I’m sure it’s clear enough.