Volume 3, Book 39, Number 519 :
Narrated by ‘Abdullah (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) got the date palm trees of the tribe of Bani-An-Nadir burnt and the trees cut down at a place called Al-Buwaira . Hassan bin Thabit (radiallaahu `anhu) said in a poetic verse: “The chiefs of Bani Lu’ai found it easy to watch fire spreading at Al-Buwaira.”
The verse in Arabic:
وَهَانَ عَلَى سَرَاةِ بَنِى لُؤَىٍّ حَرِيقٌ بِالْبُوَيْرَةِ مُسْتَطِيرُ
Details regarding the Banu Nadir ‘event’ in this video:
Volume 3, Book 39, Number 518 :
Narrated by Abu Huraira (radiallaahu `anhu)
The Ansar said to the Prophet (sallallaahu `alayhi wasallam), “Distribute the date palm trees between us and our emigrant brothers.” He replied, “No.” The Ansar said (to the emigrants), “Look after the trees (water and watch them) and share the fruits with us.” The emigrants said, “We listen and obey.”
The Ansaar were talking about the trees (or gardens) that they themselves owned.. they wanted to give away some of them to help the emigrants financially. Prophet (sallallaahu `alayhi wasallam) disliked to take anything away from their properties and he knew that Allah will grant them all enough wealth and riches soon, so he declined. Hence the Ansaar decided to hire the emigrants to work on their gardens and share the fruits with them as wages.
The people of Madinah truly earned this title: Ansaar (helpers). We see how selflessly they offered to help the emigrant brothers from Makkah in every way possible. And it is for this reason that Prophet (sallallaahu `alayhi wasallam) declared it a sign of faith to love the Ansaar.
Volume 3, Book 39, Number 517 :
Narrated by Abu Huraira (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “While a man was riding a cow, it turned towards him and said, ‘I have not been created for this purpose (i.e. carrying), I have been created for ploughing.” The Prophet (sallallaahu `alayhi wasallam) added, “I, Abu Bakr and ‘Umar believe in the story.” The Prophet (sallallaahu `alayhi wasallam) went on, “A wolf caught a sheep, and when the shepherd chased it, the wolf said, ‘Who will be its guard on the day of wild beasts, when there will be no shepherd for it except me?’ “After narrating it, the Prophet (sallallaahu `alayhi wasallam) said, “I, Abu Bakr and ‘Umar too believe it.” Abu Salama (a sub-narrator) said, “Abu Bakr and ‘Umar (radiallaahu `anhumaa) were not present then.”
(It has been written that a wolf also spoke to one of the companions of the Prophet (sallallaahu `alayhi wasallam) near Medina as narrated in Fath-al-Bari: Narrated Unais bin ‘Amr: Ahban bin Aus (radiallaahu `anhu) said, “I was amongst my sheep. Suddenly a wolf caught a sheep and I shouted at it. The wolf sat on its tail and addressed me, saying, ‘Who will look after it (i.e. the sheep) when you will be busy and not able to look after it? Do you forbid me the provision which Allah has provided me?’ ” Ahban (radiallaahu `anhu) added, “I clapped my hands and said, ‘By Allah, I have never seen anything more curious and wonderful than this!’ On that the wolf said, ‘There is something (more curious) and wonderful than this; that is, Allah’s Apostle (sallallaahu `alayhi wasallam) in those palm trees, inviting people to Allah (i.e. Islam).’ “Unais bin ‘Amr further said, “Then Ahban (radiallaahu `anhu) went to Allah’s Apostle (sallallaahu `alayhi wasallam) and informed him what happened and embraced Islam.”)
This hadith shows the importance of using animals for their purpose and nothing else – unless there’s evidence to prove otherwise. For example, Allah says in the Quran:
وَالْخَيْلَ وَالْبِغَالَ وَالْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةً ۚ وَيَخْلُقُ مَا لَا تَعْلَمُونَ
And [He created] the horses, mules and donkeys for you to ride and [as] adornment. And He creates that which you do not know. [16:8]
It is forbidden to eat the meat of donkeys and mules, but as for horses, Allah’s Apostle made them permissible.
It was narrated from Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) that he said: On the day of Khaybar, the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade eating the flesh of domestic donkeys, but he granted a concession with regard to horses. Narrated by al-Bukhaari, 3982; Muslim, 1941.
More on the ruling on eating horse meat here.
Another thing that’s worth mentioning here is the story of the wolf who spoke to Ahban ibn Aws (radiallaahu `anhu). To some extent, this reminds me of the Red Riding Hood and her Granny. It’s a fairy tale with no truth to it, but the story in the Hadith is real and 100% true. Narrations like these could replace the bed time story content for our children. We don’t have to tell them made-up stories to teach them morals after all!
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
Volume 3, Book 39, Number 514 :
Narrated by Abu Umama al-Bahili (radiallaahu `anhu)
I saw some agricultural equipment and said: “I heard the Prophet (sallallaahu `alayhi wasallam) saying: “There is no house in which these equipment enters except that Allah will cause humiliation to enter it.”
This statement, as the scholars have written, is to discourage or to show dislike. Reason being, people who would take that equipment home might get busy in farming and agriculture, and that might not leave them time or energy for jihaad (fighting for Allah’s cause). That time, as we know, was that of spreading of Islam, and a lot of battles were being fought. So Prophet (sallallaahu `alayhi wasallam) didn’t want the Muslims to be distracted by worldly stuff.
Also, those who’d take it up as a profession would be pursued by the government for taxes, and that’d lead to anything but respectful encounters, hence the statement: “Allah will cause humiliation to enter it (the house)”.