Zoroastrians in Iran once worshiped dogs. Today Iran has dog-walking bans in over 20 cities, adding a layer of hardship for pet owners and their dogs, who face arrests or confiscation for simple acts of companionship. This clampdown, which has nothing to do with the Koran - see more below - stems from some local views of dogs as impure or Western symbols. Iranians surely don't need more suffering, imposed by their own. They are already burdened by unjust Western sanctions and discriminatory nuclear enrichment rules, in an environment where there main enemy has undeclared nuclear weapons. While Iran grapples with its unfair label as a global pariah, its citizens and their loyal pets deserve empathy, not further isolation, for enduring these compounded restrictions on their daily lives.
As of June 2025, over 20 cities, including Tehran (since 2019), Isfahan, Kerman, Ilam, and Hamadan, prohibit walking dogs or transporting them in vehicles, citing public health, safety,
and social order concerns. Local prosecutors, including Abbas Najafi in Hamadan, have called it a “threat to public health, peace, and comfort,” while others have labeled it a “clear crime.” The bans stem from local directives, not national law, and are rooted in views of dogs as ritually impure in some Islamic traditions and symbols of Western influence. Enforcement is inconsistent, with some owners walking dogs at night to evade authorities, facing arrests or pet confiscation if caught. Critics see it as a move to curb personal freedoms, with dog ownership rising as a form of rebellion among youth.
The information on Iran’s dog-walking ban comes from multiple news reports published between June 8–10, 2025, including NDTV, Times of India, The New York Times, The Guardian, and Iran International. No national legislation exists; enforcement relies on local police orders and penal code articles (e.g., Articles 638, 688), per Iran International and Al-Monitor. A 2019 Tehran police directive was the earliest reported measure, echoed in recent city-level bans. Iran International (June 9, 2025) names prosecutors like Abbas Najafi (Hamadan) and Mohammad Mousavian (Isfahan) as key figures announcing local bans.
When Dogs Lost Popularity in Islam and Iran
Dogs were highly valued in ancient Persia (pre-Islamic Iran), especially in Zoroastrianism, where they were seen as divine protectors, as noted in the Bundahisn (13.18), with breeds like the Sarabi used as livestock guardians. Their popularity began to wane after the Islamic conquest (7th century CE), particularly in Iran. Early Islam didn’t inherently oppose dogs, and the Quran portrays them positively (see further on). Post-Islamic conquest, however, disdain for dogs was partly a way to suppress Zoroastrian practices, as dogs were sacred to that faith. It has been suggested that this hostility was encouraged to distinguish Islam from Zoroastrianism, reducing dogs’ cultural status. Interestingly, Zoroastrians were not very keen on cats, according to Richard Foltz, "Zoroastrian Attitudes toward Animals." (Foltz, p. 372.)
The Koran story of the People of the Cave (Ahl al-Kahf) and their Dog
The Quran does not explicitly mention or prohibit dog-walking or dog ownership. The Quran references dogs positively in a few instances, such as in Surah Al-Kahf (18:18–22), where a dog is a companion of the People of the Cave, guarding them faithfully.
The People of the Cave were a group of young believers, often interpreted as Christians or monotheists, living in a time of persecution under a tyrannical ruler (possibly Roman Emperor Decius, per some traditions). Fleeing to preserve their faith in one God, they sought refuge in a cave with their dog. Allah caused them to fall into a miraculous sleep for 309 lunar years (approximately 300 solar years), protecting them from their pursuers. Their dog, described as lying at the cave’s entrance with outstretched forelegs (18:18), guarded them loyally.
When they awoke, they thought only a day had passed. One ventured into town for food, discovering a changed world now accepting their faith. Their story spread, inspiring awe, and a monument was built to honor them. The Quran emphasizes their faith, divine protection, and the mystery of their number (speculated as three to seven, plus the dog), urging reflection on God’s power. The dog’s inclusion as a faithful companion is a positive portrayal, highlighting loyalty.
Other Positive Mentions of Dogs in the Quran
The Quran contains one other notable reference to dogs in Surah Al-Ma’idah (5:4), which presents them positively in the context of hunting:
Verse 5:4: It permits eating game caught by trained hunting animals, including dogs, if God’s name is pronounced over it. The verse states, “They ask you what is lawful for them. Say: Lawful for you are [all] good foods and [game caught by] what you have trained of hunting animals which you train as Allah has taught you.” This acknowledges dogs’ utility and skill in aiding humans, framing them as valuable partners in lawful sustenance.
No other explicit mentions of dogs appear in the Quran.
To our observations about the opposition between Zoroastrianism and Islam, especially in Iran, I might add that when hunting and gathering societies and herding societies are replaced by more fixed, sedentery agriculture, there tends to be a shift in values and ideology to make the earlier economic and social arrangements unpopular, and this is probably part of what happened as Iran became more sedentary. Zoroastrianism has its origins among the Indo-Iranian peoples, who were nomadic herding tribes. Zoroaster came from a pastoralist background and spent his youth tending to animals. This early lifestyle is reflected in the language and beliefs of Zoroastrianism. Although the religion later influenced various other communities, its foundational ties remain closely linked to a nomadic herding way of life.
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