سنن ترمذي
Tirmidhi
كتاب البيوع عن رسول الله صلى الله عليه وسلمThe Book on Business
باب مَا جَاءَ فِي كَرَاهِيَةِ ثَمَنِ الْكَلْبِ وَالسِّنَّوْرِChapter: ….
Hadith 1280
حَدَّثَنَا يَحْيَى بْنُ مُوسَى، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا عُمَرُ بْنُ زَيْدٍ الصَّنْعَانِيُّ، عَنْ أَبِي الزُّبَيْرِ، عَنْ جَابِرٍ، قَالَ : " نَهَى النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ أَكْلِ الْهِرِّ وَثَمَنِهِ " . قَالَ أَبُو عِيسَى : هَذَا حَدِيثٌ غَرِيبٌ ، وَعُمَرُ بْنُ زَيْدٍ لَا نَعْرِفُ كَبِيرَ أَحَدٍ رَوَى عَنْهُ غَيْرَ عَبْدِ الرَّزَّاقِ .
Jabir (may Allah be pleased with him) says that the Prophet Muhammad (peace and blessings be upon him) forbade eating the cat and its price. © Imam Tirmidhi says:
1- This hadith is gharib (rare),
2- And we do not know any major hadith scholar besides 'Abdur Razzaq who has narrated from 'Amr bin Zaid.
1- This hadith is gharib (rare),
2- And we do not know any major hadith scholar besides 'Abdur Razzaq who has narrated from 'Amr bin Zaid.
Related hadith on this topic
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
Commentary:
Note:
(In the chain of narration, Umar bin Zayd San‘ani is weak.)
Note:
(In the chain of narration, Umar bin Zayd San‘ani is weak.)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 1280
Maulana Ataullah Sajid
Benefit:
A cat does not possess the benefits that a dog does; therefore, its buying and selling is not permissible.
And according to those scholars who consider the buying and selling of a dog to be prohibited, the buying and selling of a cat will, a fortiori, be even more prohibited in their view.
A cat does not possess the benefits that a dog does; therefore, its buying and selling is not permissible.
And according to those scholars who consider the buying and selling of a dog to be prohibited, the buying and selling of a cat will, a fortiori, be even more prohibited in their view.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 2161
Maulana Ataullah Sajid
Benefits and Issues:
The cat is a predatory animal (one possessing canine teeth), therefore it is forbidden (haram).
For clarification regarding "predatory animal (one possessing canine teeth)", see the benefits of Hadith: 3232.
The cat is a predatory animal (one possessing canine teeth), therefore it is forbidden (haram).
For clarification regarding "predatory animal (one possessing canine teeth)", see the benefits of Hadith: 3232.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 3250
Hafiz Muhammad Ameen
The statement of the Imam has also been supported by other hadith scholars, because this narration is reported with authentic chains of transmission without the exception of the hunting dog. This narration is present in Sahih Muslim, but the exception of the hunting dog is not mentioned. The wording of this narration is: Indeed, the Messenger of Allah (sallallahu alayhi wa sallam) forbade the price of a dog, the wage of a prostitute, and the fee of a soothsayer (offering/gift). (Sahih Muslim, "Al-Musaqat", Chapter: The Prohibition of the Price of a Dog... Hadith: 1567)
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 4300
Hafiz Zubair Ali Zai
Is it permissible to sell dogs?
The Messenger of Allah (sallallahu alayhi wa sallam) said: The price of a dog is not lawful.
In another hadith, it is mentioned that if someone comes to take the price of a dog, fill his hands with dust.
Sayyiduna Jabir (radi Allahu anhu) also considered the price of a dog and a cat to be impermissible.
All the narrations in which the sale of certain types of dogs is considered permissible are weak and rejected.
In opposition to the prohibition and impurity of the price of a dog, some people have written that selling a dog is permissible. All these statements are rejected because they contradict authentic ahadith.
Muwatta Imam Malik, narration of Ibn al-Qasim, Hadith number 57:
«مَالِكٌ عَنِ ابْنِ شِهَابٍ عَنْ أَبِي بَكْرِ بنِ عَبْدِ الرَّحْمٰنِ بنِ الحَارِثِ بْنِ هِشَامٍ عَنْ أَبِيْ مَسْعُوْدٍ الأَنْصَارِيِّ أَنَّ رَسُولَ اللهِ صلى الله عليه وسلم نَهَي عَنْ ثَمَنِ الكَلْبِ وَمَهْرِ البَغْيِ وَحُلْوانِ الكَاهِنِ.»
It is narrated from (Sayyiduna) Abu Mas’ud (Uqbah bin Amr) al-Ansari (radi Allahu anhu) that indeed the Messenger of Allah (sallallahu alayhi wa sallam) forbade the price of a dog, the earnings of a prostitute, and the payment to a soothsayer (fortune-teller).
Verification: Authentic
Ibn Shihab explicitly stated hearing from al-Humaydi [بتحقيقي: 451]
Takhrij: Agreed upon
[الموطأ رواية يحييٰ 2/ 656 ح 1400، ك 31 ب 29 ح 68 التمهيد 8/ 397، الاستذكار: 1321]
* It is also narrated by al-Bukhari (2237) and Muslim (1567) from the hadith of Malik with this wording.
Fiqh:
This hadith is a strong refutation of those who say that selling a dog is permissible!
There is consensus that the earnings of a prostitute and the payment to a soothsayer are forbidden. [التمهيد 8/ 398]
The Messenger of Allah (sallallahu alayhi wa sallam) said:
«ثمن الكلب خبيث ومهر البغي خبيث وكسب الحجام خبيث»
The price of a dog is impure, the earnings of a prostitute are impure, and the earnings of a cupper are impure.
[صحيح مسلم: 41/ 1568، 4012]
The Messenger of Allah (sallallahu alayhi wa sallam) said:
«لايحل ثمن الكلب»
The price of a dog is not lawful.
[سنن ابي داود: 3484 وسنده حسن]
In one hadith it is mentioned:
If someone comes to take the price of a dog, fill his hands with dust.
[سنن ابي داود: 3482 وسنده صحيح]
All the narrations in which the sale of certain types of dogs is considered permissible are weak and rejected. For example:
«عن جابر أن النبى ﷺ نهي عن ثمن السنور والكلب إلا كلب صيد»
[سنن النسائي 7/191 ح 4300 وقال: ليس هو بصحيح 7/309 ح 4672 وقال: ’’هٰذا منكر‘‘]
This narration is weak due to the ‘an (ambiguous transmission) of Abu al-Zubayr Muhammad bin Muslim bin Tadris. Abu al-Zubayr was a well-known mudallis (obfuscator). See: [الفتح المبين فى تحقيق طبقات المدلسين ص 61، 62 رقم 3/ 101]
«عن أبى هريرة نهي عن مهر البغي وعسب الفحل وعن ثمن السنور وعن الكلب إلا كلب صيد»
[السنن الكبريٰ للبيهقي 6/6]
This narration is weak for two reasons:
1- The reliability of Muhammad bin Yahya bin Malik al-Dhabi is unknown.
2- Hammad bin Salamah and Qays bin Sa’d are both trustworthy, but Hammad’s narration from Qays is weak. «قال البيهقي: ورواية حماد عن قيس فيها نظر» [ايضاً 6/6]
This same narration of Hammad bin Salamah from Qays bin Sa’d is found in Sahih Ibn Hibban, but it does not permit selling a dog; rather, it is written:
«إنّ مهر البغي وثمن الكلب والسنور وكسب الحجام من السحت»
[الاحسان7/ 217 ح 4920]
Sayyiduna Jabir bin Abdullah al-Ansari (radi Allahu anhu) was asked about the price of a dog and a cat, so he replied:
«زجر النبى ﷺ عن ذلك»
The Prophet (sallallahu alayhi wa sallam) strictly forbade it.
[صحيح مسلم: 42/1569، 4015]
From this it is known that Sayyiduna Jabir (radi Allahu anhu) also considered the price of a dog and a cat to be impermissible.
In Sunan al-Daraqutni (3/72, 73, Hadith 3045, 3046, 3047), there are some narrations from which the permissibility of selling certain dogs is inferred, but all these narrations are weak and rejected, and some of their narrators have themselves been declared weak by Imam al-Daraqutni rahimahullah.
The research on some further narrations presented by the people of taqlid is as follows:
«أبو حنيفة عن الهيثم عن عكرمة عن ابن عباس قال: رخص رسول الله ﷺ فى ثمن كلب الصيد»
[مسند ابي حنيفه رواية الحصكفي ص 169، اردو مترجم ص 319، جامع المسانيد للخوارزمي 2/ 10، 11]
One of the previous narrators of Musnad al-Hasakafi (d. 650 AH) was Abu Muhammad Abdullah bin Muhammad bin Ya’qub al-Harithi. [اردو مترجم ص 24 مسند الحصكفي ص 27]
Abdullah bin Muhammad bin Ya’qub al-Harithi is severely criticized by the noble hadith scholars. Abu Zur’ah Ahmad bin al-Husayn al-Razi said: “Weak.” [سوالات حمزه بن يوسف السهمي: 318]
Abu Ahmad al-Hafiz and al-Hakim al-Naysaburi said: «الأستاذ ينسج الحديث» He was a fabricator of hadith. [كتاب القراءت خلف الامام للبيهقي ص178 ح 388]
That is, this person was an expert in fabricating hadith. He has been criticized by al-Khatib al-Baghdadi, al-Khalili, Ibn al-Jawzi, and Hafiz al-Dhahabi, among others. [تاريخ بغداد 10/ 126 ت 5262، الارشاد للخليلي، 3/972 ت 899، كتاب الضعفاء والمتروكين لابن الجوزي 2/ 141، ديوان الضعفاء للذهبي 2/ 63 ت 2297]
Also see: Mizan al-I’tidal (2/496) and Lisan al-Mizan (3/348, 349)
His reliability is not established from any trustworthy hadith scholar.
The chains of transmission in Jami’ al-Masanid of al-Khwarizmi are as follows:
1- Al-Khwarizmi himself is unreliable and of unknown reliability.
2- Abu Muhammad al-Bukhari al-Harithi is a liar, as mentioned above.
3- Ahmad bin Muhammad bin Sa’id, known as Ibn ‘Uqdah, is criticized by the majority of hadith scholars. Imam al-Daraqutni, despite praising him, said that he was a corrupt man, i.e., a Rafidi. [تاريخ بغداد 5/ 22 ت 2365 وسنده صحيح]
And he said: He used to narrate many munkar (rejected) narrations. [ايضاً وسنده صحيح]
Abu ‘Umar Muhammad bin al-‘Abbas bin Muhammad bin Zakariyya al-Baghdadi rahimahullah said that this person used to have criticisms written against the noble Companions, i.e., Abu Bakr and ‘Umar (radi Allahu anhuma) and others, in the Jami’ Baratha, so I abandoned his hadith. [سوالات حمزة السهمي: 166، وسنده صحيح]
This (Ibn ‘Uqdah) was also a thief; he stole books from the house of the son of ‘Uthman bin Sa’id al-Marri. [الكامل فى الضعفاء لابن عدي 1/209 وسنده صحيح، محمد بن الحسين بن مكرم البغدادي ثقة وثقه الدارقطني وغيره]
It is thus known that Ibn ‘Uqdah was a thief, discredited, and a Rafidi.
4- Ahmad bin Abdullah bin Muhammad al-Kindi al-Lajlaj narrated munkar hadiths for Imam Abu Hanifah. [الكامل لابن عدي 1/ 197]
Imam Abu Hanifah is not in need of such munkar hadiths. And all praise is due to Allah.
This narration about the dog from Ahmad bin Abdullah al-Kindi was declared a fabricated hadith by Hafiz Abdul-Haqq al-Ishbili rahimahullah. [الاحكام الوسطيٰ 3/ 249، 248، لسان الميزان 1/ 199]
5- Regarding Muhammad bin al-Hasan bin Farqad al-Shaybani, the master of the science of narrators, Yahya bin Ma’in, said: “He is nothing.” [تاريخ ابن معين: 1770]
Imam Ibn Ma’in further said: «جهمي كذاب» Muhammad bin al-Hasan al-Shaybani is a Jahmi liar. [كتاب الضعفاء للعقيلي 4/ 52 وسنده صحيح]
In the second chain, both Ahmad bin Abdullah al-Kindi and Muhammad bin al-Hasan al-Shaybani are criticized, and al-Hasan bin al-Husayn al-Antaki is unknown. In the third chain, Ibn ‘Uqdah is a thief, Abdullah bin Muhammad al-Bukhari is a liar, and both Ahmad bin Abdullah al-Kindi and Muhammad bin al-Hasan are criticized. In the fourth chain, Husayn bin Muhammad bin Khusraw al-Balkhi, al-Husayn bin al-Husayn al-Antaki (?), Ahmad bin Abdullah, and Muhammad bin al-Hasan are criticized. In the fifth chain, Ibn Khusraw, Husayn bin Husayn, Ahmad bin Abdullah al-Kindi, and Muhammad bin al-Hasan are present. In the sixth and last chain, Ibn Khusraw the Mu’tazili is criticized. See Lisan al-Mizan (2/312) and Siyar A’lam al-Nubala’ (19/592). Qadi Abu Nasr bin Ashkab and Abdullah bin Tahir are unknown, and Muhammad bin al-Hasan al-Shaybani is criticized.
Summary of the Research: This narration is fabricated and rejected, and it is not established from Imam Abu Hanifah. It is thus known that all narrations permitting the sale of certain dogs are weak and rejected.
In opposition to the prohibition and impurity of the price of a dog, some people have written that selling a dog is permissible. See al-Hidayah by al-Marghinani (2/101, and his wording, 3/79), al-Quduri (p. 74 before Bab al-Sarf), Fath al-Qadir by Ibn Humam (6/345), Bada’i’ al-Sana’i’ (5/142), Kanz al-Daqa’iq (p. 257), al-Bahr al-Ra’iq (6/172), al-Durr al-Mukhtar with Kashf al-Astar (2/50), Radd al-Muhtar known as Fatawa Shami (4/238, 239), Hashiyat al-Tahtawi ‘ala al-Durr al-Mukhtar (3/127), Kitab al-Fiqh ‘ala al-Madhahib al-Arba’ah (2/232), and al-Fiqh al-Islami wa Adillatuhu (4/446), etc. In fact, some people have written that it is permissible to slaughter a dog and sell its meat. See Fatawa ‘Alamgiri (3/115)!
All these statements are rejected because they contradict authentic ahadith.
Mulla al-Marghinani wrote:
«وإذا ذبح مالا يؤكل لحمه طهر جلده ولحمه إلا الآدمي والخنزير»
Other than man and swine, whatever animal’s meat is not eaten, if it is slaughtered, its meat and skin become pure.
[الهدايه 2/ 441 دوسرا نسخه4/ 69]
This fatwa is also rejected due to lack of evidence.
For the original article, see al-Ithaf al-Basim Sharh Muwatta Imam Malik, narration of Ibn al-Qasim, hadith 57, pages 132 to 135.
The Messenger of Allah (sallallahu alayhi wa sallam) said: The price of a dog is not lawful.
In another hadith, it is mentioned that if someone comes to take the price of a dog, fill his hands with dust.
Sayyiduna Jabir (radi Allahu anhu) also considered the price of a dog and a cat to be impermissible.
All the narrations in which the sale of certain types of dogs is considered permissible are weak and rejected.
In opposition to the prohibition and impurity of the price of a dog, some people have written that selling a dog is permissible. All these statements are rejected because they contradict authentic ahadith.
Muwatta Imam Malik, narration of Ibn al-Qasim, Hadith number 57:
«مَالِكٌ عَنِ ابْنِ شِهَابٍ عَنْ أَبِي بَكْرِ بنِ عَبْدِ الرَّحْمٰنِ بنِ الحَارِثِ بْنِ هِشَامٍ عَنْ أَبِيْ مَسْعُوْدٍ الأَنْصَارِيِّ أَنَّ رَسُولَ اللهِ صلى الله عليه وسلم نَهَي عَنْ ثَمَنِ الكَلْبِ وَمَهْرِ البَغْيِ وَحُلْوانِ الكَاهِنِ.»
It is narrated from (Sayyiduna) Abu Mas’ud (Uqbah bin Amr) al-Ansari (radi Allahu anhu) that indeed the Messenger of Allah (sallallahu alayhi wa sallam) forbade the price of a dog, the earnings of a prostitute, and the payment to a soothsayer (fortune-teller).
Verification: Authentic
Ibn Shihab explicitly stated hearing from al-Humaydi [بتحقيقي: 451]
Takhrij: Agreed upon
[الموطأ رواية يحييٰ 2/ 656 ح 1400، ك 31 ب 29 ح 68 التمهيد 8/ 397، الاستذكار: 1321]
* It is also narrated by al-Bukhari (2237) and Muslim (1567) from the hadith of Malik with this wording.
Fiqh:
This hadith is a strong refutation of those who say that selling a dog is permissible!
There is consensus that the earnings of a prostitute and the payment to a soothsayer are forbidden. [التمهيد 8/ 398]
The Messenger of Allah (sallallahu alayhi wa sallam) said:
«ثمن الكلب خبيث ومهر البغي خبيث وكسب الحجام خبيث»
The price of a dog is impure, the earnings of a prostitute are impure, and the earnings of a cupper are impure.
[صحيح مسلم: 41/ 1568، 4012]
The Messenger of Allah (sallallahu alayhi wa sallam) said:
«لايحل ثمن الكلب»
The price of a dog is not lawful.
[سنن ابي داود: 3484 وسنده حسن]
In one hadith it is mentioned:
If someone comes to take the price of a dog, fill his hands with dust.
[سنن ابي داود: 3482 وسنده صحيح]
All the narrations in which the sale of certain types of dogs is considered permissible are weak and rejected. For example:
«عن جابر أن النبى ﷺ نهي عن ثمن السنور والكلب إلا كلب صيد»
[سنن النسائي 7/191 ح 4300 وقال: ليس هو بصحيح 7/309 ح 4672 وقال: ’’هٰذا منكر‘‘]
This narration is weak due to the ‘an (ambiguous transmission) of Abu al-Zubayr Muhammad bin Muslim bin Tadris. Abu al-Zubayr was a well-known mudallis (obfuscator). See: [الفتح المبين فى تحقيق طبقات المدلسين ص 61، 62 رقم 3/ 101]
«عن أبى هريرة نهي عن مهر البغي وعسب الفحل وعن ثمن السنور وعن الكلب إلا كلب صيد»
[السنن الكبريٰ للبيهقي 6/6]
This narration is weak for two reasons:
1- The reliability of Muhammad bin Yahya bin Malik al-Dhabi is unknown.
2- Hammad bin Salamah and Qays bin Sa’d are both trustworthy, but Hammad’s narration from Qays is weak. «قال البيهقي: ورواية حماد عن قيس فيها نظر» [ايضاً 6/6]
This same narration of Hammad bin Salamah from Qays bin Sa’d is found in Sahih Ibn Hibban, but it does not permit selling a dog; rather, it is written:
«إنّ مهر البغي وثمن الكلب والسنور وكسب الحجام من السحت»
[الاحسان7/ 217 ح 4920]
Sayyiduna Jabir bin Abdullah al-Ansari (radi Allahu anhu) was asked about the price of a dog and a cat, so he replied:
«زجر النبى ﷺ عن ذلك»
The Prophet (sallallahu alayhi wa sallam) strictly forbade it.
[صحيح مسلم: 42/1569، 4015]
From this it is known that Sayyiduna Jabir (radi Allahu anhu) also considered the price of a dog and a cat to be impermissible.
In Sunan al-Daraqutni (3/72, 73, Hadith 3045, 3046, 3047), there are some narrations from which the permissibility of selling certain dogs is inferred, but all these narrations are weak and rejected, and some of their narrators have themselves been declared weak by Imam al-Daraqutni rahimahullah.
The research on some further narrations presented by the people of taqlid is as follows:
«أبو حنيفة عن الهيثم عن عكرمة عن ابن عباس قال: رخص رسول الله ﷺ فى ثمن كلب الصيد»
[مسند ابي حنيفه رواية الحصكفي ص 169، اردو مترجم ص 319، جامع المسانيد للخوارزمي 2/ 10، 11]
One of the previous narrators of Musnad al-Hasakafi (d. 650 AH) was Abu Muhammad Abdullah bin Muhammad bin Ya’qub al-Harithi. [اردو مترجم ص 24 مسند الحصكفي ص 27]
Abdullah bin Muhammad bin Ya’qub al-Harithi is severely criticized by the noble hadith scholars. Abu Zur’ah Ahmad bin al-Husayn al-Razi said: “Weak.” [سوالات حمزه بن يوسف السهمي: 318]
Abu Ahmad al-Hafiz and al-Hakim al-Naysaburi said: «الأستاذ ينسج الحديث» He was a fabricator of hadith. [كتاب القراءت خلف الامام للبيهقي ص178 ح 388]
That is, this person was an expert in fabricating hadith. He has been criticized by al-Khatib al-Baghdadi, al-Khalili, Ibn al-Jawzi, and Hafiz al-Dhahabi, among others. [تاريخ بغداد 10/ 126 ت 5262، الارشاد للخليلي، 3/972 ت 899، كتاب الضعفاء والمتروكين لابن الجوزي 2/ 141، ديوان الضعفاء للذهبي 2/ 63 ت 2297]
Also see: Mizan al-I’tidal (2/496) and Lisan al-Mizan (3/348, 349)
His reliability is not established from any trustworthy hadith scholar.
The chains of transmission in Jami’ al-Masanid of al-Khwarizmi are as follows:
1- Al-Khwarizmi himself is unreliable and of unknown reliability.
2- Abu Muhammad al-Bukhari al-Harithi is a liar, as mentioned above.
3- Ahmad bin Muhammad bin Sa’id, known as Ibn ‘Uqdah, is criticized by the majority of hadith scholars. Imam al-Daraqutni, despite praising him, said that he was a corrupt man, i.e., a Rafidi. [تاريخ بغداد 5/ 22 ت 2365 وسنده صحيح]
And he said: He used to narrate many munkar (rejected) narrations. [ايضاً وسنده صحيح]
Abu ‘Umar Muhammad bin al-‘Abbas bin Muhammad bin Zakariyya al-Baghdadi rahimahullah said that this person used to have criticisms written against the noble Companions, i.e., Abu Bakr and ‘Umar (radi Allahu anhuma) and others, in the Jami’ Baratha, so I abandoned his hadith. [سوالات حمزة السهمي: 166، وسنده صحيح]
This (Ibn ‘Uqdah) was also a thief; he stole books from the house of the son of ‘Uthman bin Sa’id al-Marri. [الكامل فى الضعفاء لابن عدي 1/209 وسنده صحيح، محمد بن الحسين بن مكرم البغدادي ثقة وثقه الدارقطني وغيره]
It is thus known that Ibn ‘Uqdah was a thief, discredited, and a Rafidi.
4- Ahmad bin Abdullah bin Muhammad al-Kindi al-Lajlaj narrated munkar hadiths for Imam Abu Hanifah. [الكامل لابن عدي 1/ 197]
Imam Abu Hanifah is not in need of such munkar hadiths. And all praise is due to Allah.
This narration about the dog from Ahmad bin Abdullah al-Kindi was declared a fabricated hadith by Hafiz Abdul-Haqq al-Ishbili rahimahullah. [الاحكام الوسطيٰ 3/ 249، 248، لسان الميزان 1/ 199]
5- Regarding Muhammad bin al-Hasan bin Farqad al-Shaybani, the master of the science of narrators, Yahya bin Ma’in, said: “He is nothing.” [تاريخ ابن معين: 1770]
Imam Ibn Ma’in further said: «جهمي كذاب» Muhammad bin al-Hasan al-Shaybani is a Jahmi liar. [كتاب الضعفاء للعقيلي 4/ 52 وسنده صحيح]
In the second chain, both Ahmad bin Abdullah al-Kindi and Muhammad bin al-Hasan al-Shaybani are criticized, and al-Hasan bin al-Husayn al-Antaki is unknown. In the third chain, Ibn ‘Uqdah is a thief, Abdullah bin Muhammad al-Bukhari is a liar, and both Ahmad bin Abdullah al-Kindi and Muhammad bin al-Hasan are criticized. In the fourth chain, Husayn bin Muhammad bin Khusraw al-Balkhi, al-Husayn bin al-Husayn al-Antaki (?), Ahmad bin Abdullah, and Muhammad bin al-Hasan are criticized. In the fifth chain, Ibn Khusraw, Husayn bin Husayn, Ahmad bin Abdullah al-Kindi, and Muhammad bin al-Hasan are present. In the sixth and last chain, Ibn Khusraw the Mu’tazili is criticized. See Lisan al-Mizan (2/312) and Siyar A’lam al-Nubala’ (19/592). Qadi Abu Nasr bin Ashkab and Abdullah bin Tahir are unknown, and Muhammad bin al-Hasan al-Shaybani is criticized.
Summary of the Research: This narration is fabricated and rejected, and it is not established from Imam Abu Hanifah. It is thus known that all narrations permitting the sale of certain dogs are weak and rejected.
In opposition to the prohibition and impurity of the price of a dog, some people have written that selling a dog is permissible. See al-Hidayah by al-Marghinani (2/101, and his wording, 3/79), al-Quduri (p. 74 before Bab al-Sarf), Fath al-Qadir by Ibn Humam (6/345), Bada’i’ al-Sana’i’ (5/142), Kanz al-Daqa’iq (p. 257), al-Bahr al-Ra’iq (6/172), al-Durr al-Mukhtar with Kashf al-Astar (2/50), Radd al-Muhtar known as Fatawa Shami (4/238, 239), Hashiyat al-Tahtawi ‘ala al-Durr al-Mukhtar (3/127), Kitab al-Fiqh ‘ala al-Madhahib al-Arba’ah (2/232), and al-Fiqh al-Islami wa Adillatuhu (4/446), etc. In fact, some people have written that it is permissible to slaughter a dog and sell its meat. See Fatawa ‘Alamgiri (3/115)!
All these statements are rejected because they contradict authentic ahadith.
Mulla al-Marghinani wrote:
«وإذا ذبح مالا يؤكل لحمه طهر جلده ولحمه إلا الآدمي والخنزير»
Other than man and swine, whatever animal’s meat is not eaten, if it is slaughtered, its meat and skin become pure.
[الهدايه 2/ 441 دوسرا نسخه4/ 69]
This fatwa is also rejected due to lack of evidence.
For the original article, see al-Ithaf al-Basim Sharh Muwatta Imam Malik, narration of Ibn al-Qasim, hadith 57, pages 132 to 135.
Source: Research and Scholarly Articles by Shaykh Zubair Ali Zai, Page: 999
