Muslim

Hadith Commentary:
Vocabulary of the Hadith:
By "al-kalb al-dhari" is meant a dog that is accustomed to hunting.
It is said:
"Dhari al-kalb": the dog has become accustomed (to hunting).
Benefits and Issues:
It is not permissible to keep a dog without any necessity, benefit, or wisdom.
And whoever keeps a dog for purposes other than bringing benefit or repelling harm,
there will be a reduction of one or two qirats from his deeds every day.

Hadith Commentary:
A dog kept for the protection of crops is also included in this, meaning there is no sin in it.

Hadith Commentary:
(1)
In a narration from Abu Hurairah radi Allahu anhu, permission has been given to keep a dog for the protection of crops.
(Sahih al-Bukhari, al-Harth wal-Muzara‘ah, Hadith: 2322)
But in this hadith, it is stated that whoever keeps a dog for purposes other than the protection of farming, livestock, or hunting, one qirat of his reward is diminished daily. However, the amount of this qirat is not the same as the qirat given as a reward to the one who performs the funeral prayer and participates in the burial of the deceased, because that qirat is equal to Mount Uhud.
That was the bounty of Allah, and this is a punishment from Allah, so a distinction has been made between the two.
(Fath al-Bari: 5/10) (2)
In the narration of Sayyiduna Ibn ‘Umar radi Allahu anhu, a reduction of two qirats is mentioned, whereas in the narration of Sayyiduna Abu Hurairah radi Allahu anhu, a reduction of one qirat is mentioned. Apparently, there is a contradiction between the two, even though both narrations are from Sahih al-Bukhari. The solution is that the extent to which the dog possesses harmful traits, the reward will be diminished accordingly.
If the dog is not harmful, then one qirat will be reduced; otherwise, two qirats will be reduced.
And Allah knows best.
Apart from Abu Hurairah radi Allahu anhu, the permissibility of keeping a dog for farming is also narrated from Sufyan bin Abu Zuhayr radi Allahu anhu.
(Sahih al-Bukhari, al-Harth wal-Muzara‘ah, Hadith: 2323) (3)
In any case, Imam al-Bukhari rahimahullah has established from this hadith that a dog may be kept at home for hunting, and its buying and selling is also permissible. Accordingly, the Messenger of Allah sallallahu alayhi wa sallam forbade the price of any dog except a hunting dog.

Hadith Commentary:
Benefits and Issues:
In this hadith, Ibn Umar (radi Allahu anhuma) mentions the exception of the dog used for farming,
from which it is understood that when he heard the hadith of Abu Hurairah (radi Allahu anhu),
he too remembered it,
and therefore later began to narrate it,
or, trusting Abu Hurairah (radi Allahu anhu),
he began to narrate it,
which proves that when he said that Abu Hurairah (radi Allahu anhu) is the owner of farmland,
his intention was not to imply that he fabricated this statement for his own benefit,
rather, affirmation and support were intended,
since he is the owner of farmland,
therefore he knows this matter better.

Hadith Commentary:
Vocabulary of the Hadith:
By "al-kalb al-dhari" is meant a dog that is accustomed to hunting.
It is said:
"Dhari al-kalb": the dog has become accustomed (to hunting).
Benefits and Issues:
It is not permissible to keep a dog without any necessity, benefit, or wisdom.
And whoever keeps a dog for purposes other than bringing benefit or repelling harm,
there will be a reduction of one or two qirats from his deeds every day.

Explanation:
1:
A qirat is a unit of weight that has varied over different eras; it is the twenty-fourth part of something.
There can be several reasons for the reduction in reward due to keeping a dog:
The angels do not enter such houses;
If the household is negligent, the dog may put its mouth into a vessel,
and then the vessel may be used without washing it with water and earth (as prescribed);
keeping a dog despite the prohibition;
causing discomfort to other people who come into the house, and so on.

This detailed discussion has already passed in:4285; however, there the mention was of one qirat, while here two qirats are mentioned. It is possible that the difference pertains to the type of dog, meaning that for one which is more harmful, there is a reduction of two qirats, and for one less harmful, a reduction of one qirat. Or it may also be that the reason is the difference in location, that is, in urban areas the reduction is two qirats, and in the desert or open areas, it is one qirat, etc. Some people have attributed this difference to keeping a dog in Madinah and outside of Madinah. And Allah knows best.

Takhrij al-Hadith: [وأخرجه البخاري 5482، ومسلم 50/1574، من حديث مالك به]
Jurisprudential Explanation:
➊ Only three types of dogs are proven to be kept and maintained according to authentic (sahih) hadiths: for hunting, for the protection of livestock, and for the protection of crops (land). For the evidence of the third type of dog, see [صحيح بخاري 2322، صحيح مسلم 1576], and the same book [ح 518]. Other than these three types and dogs used for investigation and detection, it is prohibited to keep or maintain any other kind of dog.
➋ Considering public interests (masalih mursalah) and the welfare of people, it is submitted that keeping such dogs that track down thieves or lost items is permissible, as they fall under the ruling of hunting dogs.
➌ It is necessary to avoid such actions that may lead to loss in the Hereafter.
➍ Preponderant benefit (maslahah rajihah) takes precedence over an action in which there is greater harm.
➎ The addition of a trustworthy narrator is accepted.
➏ Qirat refers to a unit of weight and measurement.

Benefit:
It is established from this hadith that keeping a dog, except for the reasons mentioned in the hadith, is a cause of loss. Some people, imitating the Jews and Christians, keep dogs in their homes out of fondness. A German scholar, discussing this matter, writes that in recent years, the passion for keeping dogs among people has increased considerably. In view of this, it is necessary to draw people's attention to the dangers that arise from this, especially since people do not suffice with merely keeping dogs, but also begin to amuse themselves with them, even kissing them. Furthermore, they let the dog roam in such a way that it licks the hands of children and adults. Often, leftover food is placed before the dogs in the same plates used for eating. Besides this, these habits are so objectionable that sound taste does not accept them, and they are contrary to decency. Moreover, they are also against the principles of health and cleanliness.

From a medical point of view, it is not correct to consider as insignificant the dangers to human health and life that arise from keeping dogs and amusing oneself with them. Many people have had to pay a heavy price for their ignorance. The reason is that on the bodies of dogs there are such germs that cause chronic and incurable diseases; indeed, many people, after being afflicted with this disease, have lost their lives. The form of this germ is like a tape, and it appears on the human body in the form of boils. Although such germs are also found on the bodies of livestock and especially pigs, the germs that possess full capacity for growth are found only on dogs. These germs enter the human body and manifest in various forms. They often enter the lungs, muscles, spleen, kidneys, and the inner parts of the head. Their form changes to such an extent that even for specialists it becomes difficult to identify them. In any case, the wound that results from this, wherever it may occur on the body, is extremely harmful to health. No cure for these germs has yet been discovered. For these reasons, it is necessary that we confront this incurable disease with all possible means and protect humans from its dangers.

(Islam Mein Halal wa Haram) That is, keeping dogs is harmful both religiously and worldly. Yes, for those dogs whose keeping is permitted, one should also interact with them only to the extent of necessity, not by kissing or touching them. Their food and drink utensils should also be separate, and even their sleeping place should be separate. Remember that one qirat is equal to the mountain of Uhud.