Tuesday, May 6, 2014

Bones, Horns, Claws, Fur, Feather, Skin & Etc of Dead Animals (Tamaam al-Minnah)

“Impurities (Najasah)”
[pg. 6 paragraph: 3], He (Sayyid Sabiq) says in this paragraph:

I say: In fact, there are proofs justifying the impurity of the skin of dead animals in so many well-known hadeets, for example, his saying:
“إذا دبغ الإهاب فقد طهر – Any dead animal’s skin which has been tanned, it becomes pure” 

narrated by Muslim and others. Its takhreej is given in “Ghayat al-Maram fie Takhreej Ahadeets al-Halaal wa al-Haraam” pgs 25-29. In Nayl al-Awtar: 1/53-54 too, as well as other books, such that I do not know why the author (Sayyid) made no mention of them or rejected them. It is indeed very strange that he actually mentioned in this topic, the hadeets of Ibn ‘Abbaas, the story of Maimunah’s ewe/sheep, which contains the Prophet’s saying:
“ هلا أخذتم إهابها فدبغتموه فانتفعتم به - why don’t you take its skin and tan it such that you benefit from it” 
It is an explicit clear that to make use of it, it must be tanned. Yet, most probably, the reason for him (Sayyid) not taking this as a valid justifiable proof, is his reason: “This is not to be taken into account, according to the scholars, as the issue is with the additional phrase, especially when there are many Shawahid (supportive narrations) as previously mentioned, and for this reason al-Hafiz said in his explanation on Bukhariy’s hadeets: 9/658:
“az-Zuhriy used this as a proof for the permissibility of using dead animals’ skin without restriction (مطلقا) or unconditional as to whether it has been tanned or without tanning, but the restriction is valid as to the condition of it being tanned, in many other routes of narration.”

Then I noticed that the author concluded what is righteous and correct, at the end of this topic, under the issue: “تطهير جلد الميتة ” [pg.15] and he justified it on the grounds of the hadeets narrated by Muslim mentioned earlier, but he said: “narrated by al-Bukhariy and Muslim” and thus a mistake.
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