A dialogue with Satan

Deep at night, I had this dialogue with Satan. Shortly, I heard the
Fajr)dawn( prayer call. I wanted to go to the mosque.
He said: "The night is stilllong, so take a nap."
I said: "I'm afraid I'll missmy obligatory prayer!"
He said: "There is much time to go "
I said: "I'm afraid I'll misspraying in congregation."
He said: "Don't be too harsh on yourself in worship."
Then, I didn't wake up until the sun had already risen.
He whispered to me again saying: "Don't feel sorry for what you have
missed. The day is still fullof many other chances."
As soon as I started mentioning Allaah, he brought to my mind all
kinds of thoughts.
I said: "You are diverting me from making Du'aa)supplication(."
He said: "Just delay it until the night." Shortly, Iintended to repent.
He said: "Enjoy your young age before it comes to an end"!
I said: "I'm too afraid of death."
He said: "But your life willnot end now."
I started to memorize Quran
He said: "Entertain yourself with songs."
I said: "But it's an unlawful thing to do."
He said: "Scholars differed on that matter
I said: "The evidences from the Prophet's sayings ])([ are with me"
He said: "But you know their sources are weak!"
A beautiful lady passed by, so I lowered my gaze.
He said: "What's wrong? It's just a gaze"!
I said: "A gaze puts me in a dangerous place."
He said: "It's lawful to contemplate in grace."
I went to the Ka'bah)Sacred Mosque in Makkah(. There he was with me on the way.
He said: "What's the reason behind this trip?"
I said: "To make 'Umrah)minor Hajj(."
He said: "You have risked dangers )on your travel( to do this 'Umrah.
Don't you know that good deeds have plenty of other doors?!!"
I said: "But my life needs a change for the better"
He said: "Don't you know that you can't enterParadisethrough your deeds?
I went to give advice to people.
He said: "Don't put yourself in an embarrassing situation.
I said: "But, my only aim is to benefit others."
He said: "That's a trap of self-admiration, and it is indeed the head
of corruption."
I said: "Tell me your opinion about some people."
He said: "I can answer you of the private, as well as the general."
I said: "Ahmad Ibn Hanbal?"
He said: "His calling to follow Quran and Sunnah)Prophet's Tradition(
was killing me."
I said: "Ibn Taymiyyah?"
He said: "His words hit myhead like a daily beating."
I said: "Al-Bukhaari?"
He said: "I can even burn my house with his book."
I said: "Al-Hajjaaj )a tyrant ruler(?"
He said: "I wish 1000 of men are like him. His wayis cure and
happiness to my colleagues of devils."
I said: "Pharaoh?"
He said: "Oh, to him victory and support we owe."
I said: "Saladin, the Hero of the battle of "Hitteen"?"
He said: "Let us not talk of him…he brought humiliation to my sons,
and buried our heads in mud."
I said: "Mohammad Ibn Abdul Wahhaab?"
He said: "His messages were like the heavenly fiery stars that were
burning my heart"
I said: "Abu Jahl?"
He said: "The best kinshipand brothers we are."
I said: "Abu Lahab?"
He said: "We are togetherin every step forever."
I said: "Lenin?"
He said: "Bounded by me,with Stalin on fire."
I said: "Nude Magazines?"
He said: "Are my holy books."
I said: "Satellites?"
He said: "Make people diabolical."
I said: "Coffee Shops and internet cafes?"
He said: "Welcome everyone who is divertedfrom Allaah and the right way."
I said: "What is your Athkaar )supplication(?"
He said: "Songs."
I said: "What is your job?"
He said: " False Hopes."
I said: "What do you think about the markets?"
He said: "Clubs where my friends meet."
I said: "How do you misguide people?"
He said: "By desires, doubts, distracting amusements, hopes and songs."
I said: "How do you misguide women?"
He said: "I tempt them towards showing off their beauty, and favoring
the prohibited over the lawful.
I said: "How do you misguide the scholars?"
He said: "By paving the way for them to admiration and showing off,
and by planting envy and pride in their hearts."
I said: "How do you misguide people as general?"
He said: "Through back-biting, tale-fabrication, wasting their times
in things of no value and in useless cheap conversations."
I said: "How do you misguide merchants?"
He said: "By tempting them to deal with bribery, making them hate
paying charity and by making spendthriftness beloved."
I said: "How do you misguide young people?"
He said: "By making themfall in the trap of love, reckless in
following Allaah's orders and committing the prohibited."
I said: "What do you think of Abu Nawwas )a poet who used to celebrate
alcohol and wantonness(?"
He said: "Such a respectful character. His poems really inspired me."
I said: "And "modernity"?"
He said: "The inheritors of our Satanic knowledge."
I said: "Secularity?"
He said: "That's my belief,and its believers are the cheating
magicians and creators of false hopes. We all bear same names."
I said: "What do you think of those people who call to the Word of Allaah?"
He said: "They are torturing me! They inflict a lot of pain and misery
on me. They made me an old man with gray hair! They destroy all what I
build! They make noise when I speak, read whenI sing, and seek refuge
from me when I show up."
I said: "What do you say about newspapers?"
He said: "Means for wasting people's time, especially that of the
elite, and means for stealing money."
I said: "What did you do with the crow?"
He said: "I made him kill his brother and bury him under earth till he
disappeared."
I said: "What did you do with Qaaroon )Korah(?"
He said: "I whispered to him: You son of the old man. Save the
treasuries to win. You are one of the greatest men."
I said: "What did you say to Pharaoh?"
He said: "I told him: You are the greatest one in the palace. To win
say: "Isn't it me who possess the power overEgypt?""
I said: "What did you say to the one who drinks wine?"
He said: "I told him you should drink this grape's juice. It is the
answer to all your problems. It wipes out your troubles. And don't
worry, you know the way to repentance and its doors are always open
for you."
I said: "What kills you?"
He said: "Reading the verses of "Al-Kursy" )the Footstool( ]Quran
2:255[. It prevents me from breathing and makes me feel I'm in an
eternal prison, in a night full of misery."
I said: "Who are the most beloved people to you?"
He said: "Singers, poets that aim at misguiding people, sin-doers, and
every cunning person who goes astray."
I said: "Who is the most hateful person to you?"
He said: "Mosque-goers, everyone who kneels andprostrates to Allaah,
every pious and sincere worshipper, and every fighter in the cause of
Allaah."
I said: "I hereby seek refuge in Allaah from you."
The moment I said so, he disappeared as though melting into the sand -
and this is the liar's end.

Associating partners withAllaah )Shirk( -I

First: Major Shik
One of the most important things Muslimsmust know and pay attention to
is the issue of Shirk )Associating partners with Allaah in worship(,
its seriousness and its different types, sothat our Tawheed )belief in
the Oneness of Allaah( and our Islam may be complete, and our faith
may be sound.
The word Shirk in Arabic means taking a partner, i.e., regarding
someone as the partner of another. It is used in Arabic when one
wishes to express that he regards two people as equal in status; or
that two people are involved in it.
In terms of Sharee'ha or Islamic terminology, Shirk means ascribing a
partner or rival to Allaah in Lordship)Ruboobiyyah(,
worship)Uloohiyyah( or in His Names and Attributes.
A rival is a peer or counterpart. Hence Allaahforbids setting up
rivals with Him and He condemns those who take them )rivals( as
godsinstead of or besides Allaah in many verses of the Quran. Allaah
Says)what means(:"Then do not set up rivals to Allaah )in worship(
while you know )that He Alone has the right to be worshipped(."]Quran
2:222[
And )what means(:"And they set up rivals to Allaah, to mislead
)people( from His path! Say )O Muhammad, to the polytheists(: 'Enjoy
)your brief life(! But certainly, your destination is the
Fire!'"]Quran14:30[
Prophet Muhammad sallallaahu alahyi wa sallam said: "Whoever dies
claiming that Allaah has a rival, will enter Hell." ]Al-Bukhaari[
The types of Shirk:
The texts of the Quran and Sunnah )narrations of the Prophets
sallallaahu alahyi wa sallam( indicate that Shirk sometimes puts a
person beyond the pale of Islam and sometimes does not. Hence, the
scholars divided Shirk into two types: major Shirk and minor Shirk.
Following is a brief description of each type:
1 – Major Shirk
This means ascribing to someone other than Allaah something that
belongs only to Allaah, such as Lordship)Ruboobiyyah(,
Worship)Uloohiyyah( and the Divine Names or Attributes )Al-Asmaa'
Was-Sifaat(.
This kind of Shirk may sometimes be outwardly, such as the Shirk of
thosewho worship idols and graves, or the dead or even living people.
Other times, it may be hidden, such as those who put their trust in
other than Allaah, or the Shirk of thehypocrites. For even though
their )hypocrites'( Shirk puts them beyond the pale of Islam and means
that they will abide forever in Hell, it isa hidden Shirk, because
they make an outward display of Islam and conceal their disbelief and
Shirk, so they are inwardly Polytheists but not outwardly.
Shirk in the form of beliefs, such as:
- The belief that there is someone else who creates, gives life and
death, reigns or controls the affairs of the universe along with
Allaah.
- The belief that there is someone else who must be obeyed absolutely
besides Allaah.
- Associating others with Allaah in love and veneration, by loving a
created being as loving Allaah. This is the kind of Shirk that Allaah
does notforgive, and it is the Shirk about which Allaah Says )what
means(:
"And of mankind are some who take )for worship( others besides Allaah
as rivals. They love them asthey love Allaah."]Quran 2:165[
- The belief that there arethose who know the Unseen that only Allaah
Knows. This is very common among some of the deviant sects.
- The belief that there is someone who bestows mercy in a manner that
isbefitting only for Allaah, so he shows mercy as Allaah does and
forgives sins and overlooks the bad deeds of his 'worshippers'.
Shirk in the form of words:
Such as those who supplicate to someone other than Allaah, or seekhis
help or seek refuge with him with regard to matters over which no one
has control except Allaah, whether the person called upon is a
Prophet, a Wali)righteous person(, an angel or a jinn, or some other
created being. This is a kind of major Shirk which puts one beyond the
pale of Islam.
Also, those who make funof religion or who liken Allaah to His
creation, or say that there is another creator, provider or controller
besides Allaah are included in this type of Shirk. All of these fall
under major Shirk and are grave sins that are not forgiven.
Shirk in the form of actions:
Such as one who sacrifices, prays or prostrates to something other
than Allaah, or whopromulgates laws to replace the rulings of Allaah
and makes such laws the reference whichpeople are obliged to refer to
for judgement; or one who supports the disbelievers and helps them
against the believers, and other acts that go against the basic
meaning of faith and put the one who does them beyond the pale of
Islam.

Dought and clear, - Marrying a Christian woman without a wali (guardian) or witnesses

I wanted to take a second wife, and because it is difficult to
convince my first wife and my community about this wish, and to avoid
breaking up my marriage and causing trouble to my family from my first
wife, I could find no solution more suitable then marrying a Christian
woman who I had got to know in a foreign country. My marriage to her
was done as follows:I informed her of my wish to marry her, and she
agreed to be my wife. But she did not have any guardian, because her
father is Christian and would never accept her marrying a Muslim, and
he does not care about her anyway. So she gaveherself to me in
marriage without a wali(guardian), and I followed the view that it is
permissible for a previously married woman to give herself in
marriage. Because wemet in a foreign country, where I do not know
anyone who could witness the marriage, I followed theview that the
testimony of two witnesses to the marriage can be replaced by an
announcement, becausethe purpose served is the same. So I contactedtwo
sincere friends by phone and informed them of this marriage, so that
announcement of the marriage could be done, and I informedothers after
that. I also gave her a mahr (dowry) and informed her that this mahr
is her right as a wife. The mahr was in the form ofa gold ring. I told
her that this marriage was witnessed by Allah and that she was like a
wife to me, and she had to be sincere to me as a wife and not commit
any sin. She agreed to marriage on the basis ofthese conditions, and
we got married and lived as husband and wife. Nevertheless I fear
Allah, may He be glorified and exalted, and I am afraid that
everything I have done may be invalid and subject to the ruling on
zina (adultery or fornication). Recently I have been faced with some
problems in my work and with my first wife, and I am afraid that Allah
is punishing me. Yet I do not think there is anything wrongwith my
second marriage; she is Christian and has sacrificed a great deal. She
has given up many of the rights that she has over me, and she
understands my situation. She agreed to be my wife and she obeys me in
what I haveasked of her. I hope thatthere is nothing wrong with this
second marriage of mine, even though I know that it goes against the
conditions of marriage on which there is scholarly consensus, but I
followed the opinions of respectable scholars. What is your opinion?
Praise be to Allah.
Firstly:
It is not permissible for aMuslim to follow whatever he wants of
opinions, even if they were stated by some of the scholars, because by
doing that he is following his whims anddesires and is not following
the laws of Allah.
Rather what he must do – if he is able to – is to follow the most
correct opinion which is supported by shar'i evidence. If he is not
able to weigh up which of the opinions is most correct, then he should
ask someone whose knowledge and religiouscommitment he trusts, and
follow the advice hegives him.
Secondly:
For marriage to be valid,it is stipulated that the wali (guardian) of
the woman be present, and it is not permissible for the woman to do
the marriage contract for herself, because the Prophet (blessings and
peace of Allah be upon him) said: "There is no (valid) marriage except
with a wali." Narrated by Abu Dawood, 2085; classed as saheeh by
al-Albaani inIrwa' al-Ghaleel, 1839. And he (blessings and peace of
Allah be upon him) also said: "Any woman who gets married without the
permission of her wali, her marriage is invalid, her marriage is
invalid, her marriage is invalid." Narrated by Ahmad, 24417; Abu
Dawood, 2083; at-Tirmidhi, 1102; classed as saheeh by al-Albaani
inSaheeh Abi Dawood.
In that regard it makes no difference whether the woman is a virgin or
previously married.
Shaykh Ibn Baaz (may Allah have mercy on him) said:
One of the conditions of the marriage contract being valid is that it
should be done by the wali (guardian), whether the woman is a virgin
or previously married, because the Prophet (blessings and peace of
Allah be upon him) said: "There is no (valid) marriage except with a
wali." End quote.
Majmoo' Fataawa Ibn Baaz, 21/39
If her father did not agree to this marriage because he did not
wanther to marry a Muslim, then guardianship passes to the next
closestof her guardians, such asher brother, then her paternal uncle.
If all of them refuse, the head ofthe Islamic Centre in her city can
give her in marriage; if that is not applicable, then the imam of the
Jaami' mosque may do that.
The majority of scholars are of the view that the marriage contract is
not valid except in the presence of two witnesses to the marriage
contract, because the Prophet (blessings and peace of Allah be upon
him) said: "There is no (valid) marriage except in the presence of the
wali andtwo witnesses of good character." Narrated by al-Bayhaqi,
14086; classed as saheeh by al-Albaani inSaheeh al-Jaami', 13515.
Some of the scholars stipulated that the marriage must be announced
publicly in order for it to be valid. According to these scholars, the
announcement must come before consummation of the marriage. Telling
two men about it does not constitute a public announcement.
Based on that, the marriage contract that you did is not valid, and
you should not be intimate with her until after a new marriage
contract which is done correctly, in accordance with the conditions
stipulated in sharee'ah.
The scholars of the Standing Committee for Issuing Fatwas was asked
about a Muslim who marries a Christian woman without the permission of
her guardian. They replied:
The marriage contract is not valid unless it is done in the presence
of the wali and two witnesses of good character. It is not permissible
for the woman to do the marriage contract for herself, because the
Prophet (blessings and peace of Allah be upon him) said: "There is no
(valid) marriage except in the presence of the wali and two witnesses
of good character." And he (blessings and peace of Allah be upon him)
said: "A woman cannot give another woman in marriage, and a woman
cannot give herself in marriage." Based on that, the marriage contract
mentioned in the question is not valid,and it must be done again with
the wali of the woman.
A kitaabi (i.e., Jewish or Christian) woman may be given in marriage
by her father. If he is not present or he is present but refuses, the
closest of her male relatives on her father's side may give her in
marriage. If they are not present, or they are present but refuse, the
Muslim qaadi (judge) may give her in marriage; if there is no Muslim
qaadi, then the head of the local Islamic centre may give her in
marriage, because the shar'i evidence from the Qur'an and Sunnah
indicates that. End quote.
Fataawa al-Lajnah ad-Daa'imah, 18/180-181
Shaykh Muhammad ibn Ibraaheem (may Allah have mercy on him) was asked
about a man who married an Australian Christian girl in London, and
the wife gave herself in marriage without the presence of a wali.
There was no mention of the value of the mahr (dowry) in the marriage
contract, and itwas not attended by anywitnesses apart from a Muslim
man and a Christian woman who was the mother of the bride. In the
wedding party there were some Christian girls and friends of the
bride, along with the Christian registrar. Four years later, the wife
became Muslim and she has two children from him. She isasking about
the validityof her marriage contract; if it is not valid,then how can
it be madevalid?
He replied: With regard to the marriage contract that you describe, it
is not valid, because the wali and two witnesses were not present. The
Prophet (blessings and peace of Allah be upon him) said: "There is no
marriage except in the presence of the wali andtwo witnesses of good
character." With regard to not stating the mahr in the marriage
contract,that does not affect anything.
The way to correct it is to bring her wali to the registrar to do the
marriage contract for her to the husband mentioned, after obtaining
her approval and consent. This should also be attended by two
witnesses of good character. If she does not have a wali, then herwali
is the shar'i judge; she should give him permission to do her marriage
contract. Thereis no sin on them for what has passed, and their
children are legitimate and it is correct to call them aftertheir
father, if they believed that the marriage contract was valid, because
this comesunder the heading of a marriage that was thought to be
legitimate. End quote
Fataawa wa Rasaa'il Muhammad ibn Ibraaheem, 10/68
And Allah knows best.

Dought and clear, - Water spilling onto one’s clothes and body from a vessel that had been licked by a dog

I have a friend who putsa bowl of water in the shop so that the dog
candrink from it. One time, after the dog had drunk, this vessel was
tipped over and the water came out of it, and I was afraid that it had
got onto my clothesor my body, because it contained the saliva of the
dog that had drunk from it.
What should I do if this water touches my clothes or my body? Should I
wash the place it gets onto seven times?
Praise be to Allah.
Firstly:
The scholars (may Allah have mercy on them) differed concerning the
najaasah (impurity) of dogs and there are several opinions.
It says inal-Mawsoo'ah al-Fiqhiyyah(40/79):
The fuqaha' differed concerning dogs with regard to whether they are
pure or impure.
The Shaafa'is and Hanbalis are of the view that dogs are impure in and
of themselves.
The Hanafis are of the view that dogs are not impure in and of
themselves, rather their leftover (food or water) and wetness are
impure.
The Maalikis are of the view that dogs are pure in and of themselves,
because they say that the basic principle concerning all things is
that they are pure, and all living beings, even dogs, are pure, and so
are their sweat, tears, mucus and saliva.
They also said: The fuqaha' differed concerning the impurity of a
vessel that has been licked by a dog. The majority of fuqaha' are of
the view that if a dog licks a vessel, it makes it impure.
The Maalikis and some ofthe Hanafis are of the view that the licking
of adog does not make the vessel impure. End quote.
Ibn 'Abd al-Barr (may Allah have mercy on him) attributed the viewthat
dogs are impure to the majority of the scholars among the Sahaabah and
Taabi'een.
He said (may Allah have mercy on him): The scholars differed with
regard to acting upon the apparent meaning of this hadeeth [about the
licking of a dog, as we shall see below], and they also differed about
what we shall mention, by Allah's leave. Most of the scholars among
the Sahaabah and Taabi'een, and those who came after them of the
fuqaha' of the Muslims, said that a vessel should be washed seven
times with water if it is licked by a dog.
End quote fromat-Tamheed, 18/269
He also said (may Allah have mercy on him): The fuqaha' also differed
concerning the leftover (food or water) of a dog or any water or food
licked by a dog. The view of Maalik, which is the final view of his
madhhab, is that the leftovers of a dog are taahir (pure) and a vessel
licked by a dog should be washed seven times on the basis that it is
mustahabb to do so, but not obligatory.
Abu Haneefah and his companions, ath-Thawri and al-Layth ibn Sa'd said
that the leftovers of a dog are najis (impure),and they did not
specify a number of times for washing (the vessel). They said: Rather
he should wash it until he thinks it most likely that the impurity has
been removed, whether that is one time or more.
Al-Awzaa'i said that the leftovers of the dog in the vessel are najis
(impure), but inal-Mustaqni'it says that they are not impure.
Thegarment should be washed if the dog's saliva gets on it, and the
meat of game (caught bythe dog) should be washed to remove the dog's
saliva.
Ash-Shaafa'i, Ahmad ibn Hanbal, Ishaaq ibn Raahawayh, Abu 'Ubayd, Abu
Thawr and at-Tabarisaid: The leftovers of a dog are najis (impure) and
the vessel should be washed seven times, the first of which should be
with dust or soil. This is the view of the majority of the
literalists.
Dawood said: The leftovers of a dog are taahir (pure) and the vessel
should be washed seven times, as an obligation, if the dog licked the
vessel. Regardless of whether the vessel contained water or something
other than water, it is taahir (pure), but one should wash the vessel
seven times. However, one may do wudoo' with the water that was
licked, and the food and drink that were licked may be consumed.
Abu 'Umar said: Those (scholars) who were of the view that dogs are
not najis (impure) say that their leftovers are taahir (pure) but the
vessel should be washed seven times if the dog licked it. In their
opinionthis is so as to follow the instructions in the hadeeth to wash
that which remains pure, andit is limited to this case. Those who are
of the view that dogs are najis (impure) and that their leftovers are
najis, and also said that the vessel must be washed seven times if the
dog licks it, say that the hadeeth specifies seven times to purify
this impurity, which is different from other types of impurity.
Ash-Shaafa'i and his companions said that dogs and pigs are najis
(impure) whether alive or dead, and there is nothing among living
beings that is najis apartfrom these two. He said: All parts of the
dog (are impure), by analogy with its tongue…
End quote fromat-Tamheed(18/269)
The correct scholarly view is that all parts of the dog are najis,
including its saliva and hair, because the Prophet (blessings and
peace of Allah be upon him) said: "The way to purify the vessel of one
of you, if a dog licks it, isto wash it seven times, the first of
which should be with dust (or soil)." Narrated by Muslim.
Al-Khattaabi (may Allah have mercy on him) said:What we learn from
this hadeeth is that dogs are najis (impure) in and of themselves; if
they were not najis, he would not have instructed us to purify the
vessel if it is licked by a dog. Purification is basically prescribed
to remove major or minor ritual impurity (ghusl and wudoo') or wash
off impure substances. The rulings on ritual impurity cannot apply
tovessels, thus it is known that the aim here is to remove an impure
substance. Once it is proven that the dog's tongue, with which it
drinks the water, is najis (impure) and it is obligatory to purify the
water from that, it is known that all the parts (of the dog) are
impure, like its tongue. So if any part of its body touches one, it
must be purified. It also clearly shows that purification cannot be
done with less than seven washings, and that rubbing it once with dust
or soil is obligatory.
It is obvious that the reason for using dust is to achieve a thorough
purification. This highlights the high degree of the dog's impurity.
Therefore, other means of purification, such as potash and the like
[used as cleansing substances], that are very effective in
purification, may also beused in place of dust or soil.
End quote fromMa'aalimas-Sunan(1/93)
As-San'aani (may Allah have mercy on him) said:This hadeeth points to
several rulings:
Firstly, the dog's mouth is najis, because of the instruction to wash
anything that the dog licks and pour away the water. He said "The
purification of the vesselof one of you", because there is no washing
except in the case of ritual impurity or contamination with an impure
substance. There is no ritual impurity in this case, therefore whatis
meant is contamination with an impure substance. Pouring it away is
wasting the water; If thewater was taahir (pure), he would not have
instructed them to wasteit, because he had forbidden them to
wastewater. This clearly indicates that the dog's mouth is najis
(impure), and the rest of the dog's body is deemed to be the same, by
analogy. That is because if it is proven that the dog's saliva is
najis, and its saliva is part of its mouth, as it is the sweat of its
mouth, then its mouth is najis, because sweat is part of what comes
from the body, so the rest of its body is thesame… End quote fromSubul
as-Salaam(1/22).
Based on that, if the dogputs its tongue or its foot or any other part
of its body in the water, the water becomes najis (impure); hence the
water must be poured away and the vessel must be washed.
Thirdly:
If the water that was licked by the dog spills onto your clothes or
your body, and you are certain or think it most likely that it got
onto your clothes or your body, then you have to wash the place
affected by the impurity seven times, one of which should be with dust
or soil, or whatever may take its place of cleansing substances such
as soap, because dust may be harmful. Butif you think it most
likelythat the water did not reach your clothes or your body, then you
do not have to do anything,because the basic principle is that things
are taahir (pure), but in this case there is some doubt concerning
najaasah (impurity).
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
With regard to lapping up (water), saliva comes out of the dog when it
does this. If the dog's saliva gets onto one's clothes or anything
else, then they should be washed seven times. But we do not say that
one of them should be with dust or soil, because thatmight be harmful.
Rather we say that instead of dust one should use soap or something
similar to remove the impurity, and that, with the seven washings, is
sufficient.
End quote fromLiqa' al-Baab al-Maftooh, no. 49
Note: it is not permissible to keep dogsexcept for a need such as
guarding or hunting. If a person keeps a dog for any other purpose, he
is sinning and every day one or two qiraats of hasanaat (good deeds)
will be detracted from his reward. And Allah knows best.