Muslim ibn al-Hajjaj
The wolf may symbolize ferocity. As for the "kalb" (, dog), there are different views regarding it. The Sunni Maliki school of Islamic jurisprudence distinguishes between wild dogs and pet dogs, only considering the saliva of the former to be impure; on the other hand, some schools of Islamic law consider dogs as unclean ("najis"). The historian William Montgomery Watt states that Muhammad's kindness to animals was remarkable, citing an instance of Muhammad while traveling with his army to Mecca in 630  AD, posting sentries to ensure that a female dog and her newborn puppies were not disturbed. Muhammad himself prayed in the presence of dogs and many of his cousins and companions, who were the first Muslims, owned dogs; the Mosque of the Prophet in Medina allowed dogs to frolic about in Muhammad's time and for several centuries afterwards. In "two separate narrations by Abu Hurayrah, the Prophet told his companions of the virtue of saving the life of a dog by giving it water and quenching its thirst. One story referred to a man who was blessed by Allah for giving water to a thirsty dog, the other was a prostitute who filled her shoe with water and gave it to a dog, who had its tongue rolling out from thirst. For this deed she was granted the ultimate reward, the eternal Paradise under which rivers flow, to live therein forever." The Qur'an (Surah 18, verse 9-26) praises the dog for guarding the Seven Sleepers fleeing religious persecution; Islamic scholar Ingrid Mattson thus notes that "This tender description of the dog guarding the cave makes it clear that the animal is good company for believers." Hazrat Umar, the second Caliph of Islam, said that if a dog was hungry in his kingdom, he would be derelict of his duty. According to the Qur’an the use of hunting dogs is permitted, which is a reason the Maliki school draws a distinction between feral and domesticated dogs―since Muslims can eat game that has been caught in a domesticated dog's mouth, the saliva of a domesticated dog cannot be impure. Abou El Fadl "found it hard to believe that the same God who created such companionable creatures would have his prophet declare them 'unclean, stating that animosity towards dogs in folk Islam "reflected views far more consistent with pre-Islamic Arab customs and attitudes". Furthermore, "he found that a hadith from one of the most trustworthy sources tells how the Prophet himself had prayed in the presence of his playfully cavorting dogs." According to a story by Muslim ibn al-Hajjaj, black dogs are a manifestation of evil in animal form and the company of dogs voids a portion of a Muslim's good deeds; however, according to Khaled Abou El Fadl, the majority of scholars regard this to be "pre-Islamic Arab mythology" and "a tradition to be falsely attributed to the Prophet". Mattson teaches that for followers of other schools, "there are many other impurities present in our homes, mostly in the form of human waste, blood, and other bodily fluids" and that since it is common for these impurities to come in contact with a Muslim's clothes, they are simply washed or changed before prayer. However, this is not necessary for adherents of the Sunni Maliki school as "jurists from the Sunni Maliki School disagree with the idea that dogs are unclean." Individual "fatāwā" ("rulings") have indicated that dogs be treated kindly or otherwise released, and earlier Islamic literature often portrayed dogs as symbols of highly esteemed virtues such as self-sacrifice and loyalty, which, in the hands of despotic and unjust rulers, become oppressive instruments.