Continuation of the explanation of the hadith of 'Ubayd ibn Jurayj, in which he said to 'Abd Allah ibn 'Umar (may Allah be pleased with them both): "O Abu 'Abd al-Rahman, I have seen you do four things that I have not seen any of your companions do."
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The Shaykh : Second: Analogy is not valid here, because the two Yemeni corners are on the foundations of Ibrahim, whereas the two Shamian corners are not on the foundations of Ibrahim, so the analogy is not valid.
The reason for this is that the two Shamian corners were in the middle of the Ka'bah, because when Quraysh built the Ka'bah and their funds ran short, they demolished the northern side of the Ka'bah because they could not afford to build it, and they left the Yemeni side because it contains the Black Stone, and it also contains the door of the Ka'bah, so they made the deficiency from the northern side.
So the two Shamian corners are not on the foundations of Ibrahim, and this is the wisdom behind the fact that the Prophet (peace and blessings be upon him) did not touch them.
He says: "As for the Saturday sandals, I saw the Messenger of Allah (peace and blessings be upon him) wear sandals that had no hair in them." This is like an explanation of the Saturday sandals, that they are those that have no hair.
It is possible that the Prophet (peace and blessings be upon him) did not wear the Saturday sandals, and that the Saturday sandals are a type of sandals that have no hair, and it is not necessary that what the Messenger (peace and blessings be upon him) wore be called by this name, but it shares with them the absence of hair.
In this is evidence that the principle is to follow the example of the Prophet (peace and blessings be upon him), even in clothing, and that what the Messenger (peace and blessings be upon him) wore is permissible.
"And he performed ablution in them" means that if he wore them and performed ablution in them, they are pure, and it is not said that tanning spoiled them or made them impure. It may be argued from its generality that tanning is a purifier, and that this is the point in his saying: "and he performed ablution in them." And this is the correct view: that tanning purifies skins taken from carrion. But is it required that the carrion be of a type that is eaten, or not?
There are two opinions among the scholars on this, some said it is not required, and some said it is required. Those who said it is required said so because it was reported from the Prophet (peace and blessings be upon him): This is an indication that only what is ritually slaughtered is purified, and only what is eaten is ritually slaughtered.
Some of them said it is general, and that if the skin of a lion, wolf, dog, or other animal is tanned, it becomes pure, and they argued from the generality of the hadith:Jami` at-Tirmidhi 1728Sahih (Darussalam) But the first opinion is closer to the truth and more cautious, because that which is not lawful to eat is impure in itself, impure in its essence whether alive or dead, whereas that which is lawful has become impure when it died, and it was not impure before, so it is like a garment that has been touched by impurity.
He said (may Allah be pleased with him): "So I like to wear them." And as for the yellow dye: "I saw the Prophet (peace and blessings be upon him) dye with it, so I like to dye with it."
The reason for this is that the two Shamian corners were in the middle of the Ka'bah, because when Quraysh built the Ka'bah and their funds ran short, they demolished the northern side of the Ka'bah because they could not afford to build it, and they left the Yemeni side because it contains the Black Stone, and it also contains the door of the Ka'bah, so they made the deficiency from the northern side.
So the two Shamian corners are not on the foundations of Ibrahim, and this is the wisdom behind the fact that the Prophet (peace and blessings be upon him) did not touch them.
He says: "As for the Saturday sandals, I saw the Messenger of Allah (peace and blessings be upon him) wear sandals that had no hair in them." This is like an explanation of the Saturday sandals, that they are those that have no hair.
It is possible that the Prophet (peace and blessings be upon him) did not wear the Saturday sandals, and that the Saturday sandals are a type of sandals that have no hair, and it is not necessary that what the Messenger (peace and blessings be upon him) wore be called by this name, but it shares with them the absence of hair.
In this is evidence that the principle is to follow the example of the Prophet (peace and blessings be upon him), even in clothing, and that what the Messenger (peace and blessings be upon him) wore is permissible.
"And he performed ablution in them" means that if he wore them and performed ablution in them, they are pure, and it is not said that tanning spoiled them or made them impure. It may be argued from its generality that tanning is a purifier, and that this is the point in his saying: "and he performed ablution in them." And this is the correct view: that tanning purifies skins taken from carrion. But is it required that the carrion be of a type that is eaten, or not?
There are two opinions among the scholars on this, some said it is not required, and some said it is required. Those who said it is required said so because it was reported from the Prophet (peace and blessings be upon him):
Tanning the skins of dead animals is their slaughter.
دباغ جلود الميتة ذكاتهاSome of them said it is general, and that if the skin of a lion, wolf, dog, or other animal is tanned, it becomes pure, and they argued from the generality of the hadith:
Any skin tanned, then it has been made pure.
أيما إهاب دبغ فقد طهرHe said (may Allah be pleased with him): "So I like to wear them." And as for the yellow dye: "I saw the Prophet (peace and blessings be upon him) dye with it, so I like to dye with it."