And their statement that it only becomes impure due to the contact of blood and moisture with it is incorrect; for if it were impure for that reason, then the surface of the skin would not become impure, nor would that which was slaughtered by a Magian or a polytheist, nor that which was cut into two halves, nor that upon which the Name [of Allah] was not mentioned; due to the absence of the cause of impurity. Moreover, it would require a ruling of impurity for game [hunted animal] from which the blood and moisture have not drained. Furthermore, how could this be valid according to al-Shafi'i, while he rules that hair, wool, and bone are impure? And Abu Hanifa permits the use of dog skin, even though it is impure during life.

Section: Is it permissible to benefit from it in dry things?

There are two narrations regarding this: The first is: It is not permissible, due to his saying: "Do not benefit from anything of the carcass," and his saying: "Do not benefit from the carcass in terms of hide or sinew."

The second is: It is permissible to benefit from it, due to the saying of the Prophet, peace and blessings of Allah be upon him: "[Why did they not take its hide and benefit from it?]" (14). In another wording: "Why did they not take its hide and tan it, then benefit from it?" And because the Companions, may Allah be pleased with them, when they conquered Persia, they benefited from their saddles and weapons, and their slaughtered animals were carcasses. And because it is a benefit without harm, it is similar to hunting with a dog, or riding a mule or a donkey.

Section: As for the skins of predatory animals, the Qadi said: It is not permissible to benefit from them before tanning, nor after it. And this is what al-Awza'i, Yazid ibn Harun (15), Ibn al-Mubarak, Ishaq, and Abu Thawr said.

It was narrated from Umar and Ali, may Allah be pleased with them, that they disliked praying in fox skins, and it was disliked by Sa'id ibn Jubayr, al-Hakam (16), Makhul, and Ishaq.