Tirmidhi

Explanation:
1:
In the hadith narrated by Abdullah ibn Umar radi Allahu anhuma, hadith number: 1487, there is mention of two qirats.
Various interpretations have been given for this:

(1)
The Prophet sallallahu alayhi wa sallam first informed of one qirat, which was narrated by Abu Hurairah, and later informed of two qirats, which was narrated by Ibn Umar radi Allahu anhuma.

(2)
The difference between one qirat and two qirats could be based on the degree of the dog’s harmfulness.

(3)
It is possible that the reduction to two qirats pertains to Madinah Munawwarah, and the mention of one qirat pertains to places other than it.

Explanation:
1:
In the beginning, there was a command to kill all dogs, but then this command was abrogated except for jet-black dogs.
Later, it was prohibited to kill any dog unless it was harmful.
Even to the extent that permission was granted to keep them for hunting,
for the protection of land,
property,
homes, and animals.

2:
This hadith is narrated from Jabir radi Allahu anhu in Sahih Muslim (No. 1572).

Benefits and Issues:
The black dog is also very terrifying in appearance and form.
And, most likely, it is naturally more impure as well.
That is why it has been commanded to be killed.
And in the previous hadith 702 in the Book of Prayer, it has been mentioned that the black dog is a devil.

Benefits and Issues:

➊ It is permissible to kill harmful animals.

➋ Stray dogs should be eliminated.

➌ To completely eradicate a species so that not even a trace of it remains is contrary to Allah’s wisdom; therefore, efforts should not be made to eliminate those harmful animals that live away from humans. As for those that live among humans, they should be eliminated to an appropriate extent.

➍ An entirely black dog, in which there is no other color, is worse and more disliked by the angels.

➎ In this hadith, it is mentioned that those who keep a dog without necessity will have their reward decreased by two qirats daily, whereas in the previous hadith, one qirat is mentioned. Various explanations have been given for this, such as: in Makkah and Madinah, keeping a dog reduces the reward by two qirats, while in other cities by one qirat; or keeping ordinary dogs reduces the reward by one qirat, and keeping dangerous types of dogs reduces it by two qirats. It is also possible that keeping a black dog reduces the reward by two qirats, and keeping a dog of another color reduces it by one qirat. And Allah knows best.

(1) A dog may be kept for the protection of crops and livestock, and for the purpose of hunting. In such cases, a person will not be sinful. Similarly, due to extreme necessity, permission may also be granted to keep a dog for guarding the house. Whoever keeps a dog for reasons other than the aforementioned cases will be greatly sinful and in severe loss, because for a person who keeps a dog without necessity, one qirat of weight is deducted daily from his good deeds. Just think, how great a loss this is.

(2) A person should perform good deeds and continue to safeguard them, and should avoid such evil deeds that result in the destruction of good deeds. In other words, we can say that this hadith also encourages performing as many good deeds as possible and avoiding evil deeds.

(3) This hadith also alludes to the great kindness and grace of Allah Ta’ala upon His honored creation, mankind; that is, whatever thing could be of benefit to people, He has made it permissible and lawful for them. Subhan Allah wa bihamdihi, Subhan Allah al-‘Azim.

(4) From this, it is also understood that the Messenger of Allah (sallallahu alayhi wa sallam) explained to his ummah all matters of their livelihood and afterlife, which they needed and were in want of.

(5) From this blessed hadith, the principle and rule is derived that if there is a preponderant benefit in something that possesses both benefit and harm, then preference will be given to the preponderant benefit, i.e., consideration will be given to the preponderant benefit. The detail of this summary is that in a dog, both qualities of benefit and harm are found. Generally, the quality of harm and corruption predominates, which is why the command was given to avoid keeping a dog. However, where the benefit to people was preponderant, an exception was made from the general ruling. And Allah knows best.

(6) “A creature”—in Arabic, “ummatun min al-umam,” meaning one community among the communities—these are the words. Allah Ta’ala has not created any creature without benefit; even if, temporarily, it proves harmful to someone, overall every creature is directly or indirectly beneficial to mankind. For example: dogs provide protection, they also hunt. There are some places where hunting is not possible except with dogs. There are many other benefits as well, which Allah Ta’ala alone knows, for He is the Creator and Sustainer. Therefore, to completely eradicate any creature is contrary to divine wisdom, and it is also against human survival. Thus, only the harmful one should be eliminated, for example: a rabid dog, a dog that bites excessively, or a stray and useless dog, etc.

(7) “Pure black dog”—this is very frightening. In one hadith, it is stated: “The black dog is a devil.” Just as an evil and mischievous person is called a devil, similarly, a frightening and harmful dog can also be called a devil. “Shaytan” is not a name, but a description; whoever possesses this quality is a shaytan.

(8) “One qirat”—What is meant by one qirat? There is detail in this, and it is as follows: the term qirat was applied to two types of weights. One, an extremely small weight, and the other, an extremely large weight. For the small weight: one dinar is twenty qirat, and a dinar is four and a half mashas, i.e., 4.374 grams. Thus, the weight of one qirat is approximately 220 milligrams. The second type of qirat is that which the Messenger of Allah (sallallahu alayhi wa sallam) described as equal to the mountain of Uhud. The amount of this is known only to Allah Ta’ala. Now, which qirat is meant in this hadith? The scholars have differed regarding this. Some scholars have taken it to mean the small weight, while others have taken it to mean the extraordinary weight. Our inclination is toward the first opinion. One reason is that the temperament of the pure Shari’ah is to show leniency, not harshness and severity, and leniency is in the first case, not the second. The second reason is that the Messenger of Allah (sallallahu alayhi wa sallam) mentioned qirat in an absolute sense, without specifying any type. It is well known that Allah Ta’ala’s grace and mercy are far more expansive than His anger and punishment. Therefore, based on the principle of reduction in punishment and increase in grace, it seems more likely that the first case is meant by qirat, and this is what the grace and mercy of the Most Merciful of the merciful demands: ﴿وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ﴾ (al-A‘raf: 156/7). Despite all this, only one thing can be said with certainty: that Allah alone knows which qirat is meant in this hadith. In any case, a believer should avoid committing any such act that would cause even the slightest reduction in his good deeds. May Allah protect us from this.

(9) “The reduction will continue”—that is, from the good deeds performed each day, that amount will continue to be lost, because a dog kept without necessity is harmful both for the household and for passersby. Furthermore, there is also the possibility of the dog becoming rabid. In such a case, it will become a source of terrifying harm and even death for people. In any case, for one who keeps a useless dog, this hadith is a very severe warning.