Question:
Assalamualaikum, I want to make sure, is a prayer accepted (valid) if someone has a leather wallet (Kickers) with him while he prays? Hope for an explanation. Thanks.
Answer:
Alhamdulillah, praise and thanks to Allah for the many countless blessings He has blessed us all with. Blessings and salutations to the Prophet Muhammad PBUH, his wives, his family, companions and all those that follow his teachings to the day of judgement.
Before we discuss this further, tanning (samak) is a process in which animal skin is purified and cleansed from its najis status. This is in accordance with a hadith from Ibnu Abbas that states the Prophet PBUH said:
إِذَا دُبِغَ الإِهَابُ فَقَدْ طَهُرَ
"When the skin is tanned it becomes purified.”
Sahih Muslim (838)
In another narration, Ibnu Abbas said:
أَنَّ رَسُولَ اللَّهِ -صلى الله عليه وسلم- مَرَّ بِشَاةٍ مَطْرُوحَةٍ أُعْطِيَتْهَا مَوْلاَةٌ لِمَيْمُونَةَ مِنَ الصَّدَقَةِ فَقَالَ النَّبِىُّ -صلى الله عليه وسلم- أَلاَّ أَخَذُوا إِهَابَهَا فَدَبَغُوهُ فَانْتَفَعُوا بِهِ
“The Messenger of Allah PBUH happened to pass by a goat thrown (away) which had been in fact given to the freed slave-girl of Maimuna as charity. Upon this, the Messenger of Allah (may peace be upon him) said: Why did they not get its skin? They had better tan it and make use of it.”
Sahih Muslim (835)
Majority of Islamic scholars hold the opinion that the skin of an animal that is permissible to be eaten is pure before and after slaughter. Whether it is tanned or not, it is still pure. For example, cow, camel, goat and others.
They also agreed that human flesh whether they are Muslims or not is prohibited to be used or tanned. This is in accordance with a statement by Allah SWT:
وَلَقَدْ كَرَّمْنَا بَنِىٓ ءَادَمَ
“And We have certainly honored the children of Adam,”
Suarh al-Isra’ (70)
However, the scholars have differing opinions regarding the status of purity for the skin from carcasses that has been purified through tanning. The following is the summary of the opinions from scholars regarding this issue:
- Syafi’iyyah, Hanafiah and some scholars of Hanabiah said that one of the methods to purify animal’s skin is through tanning. The skin of carcasses that its flesh is permissible to be eaten or impermissible to be eaten will be pure after tanning with the exception of swine and dog. This is from a few prophetic evidences. Some of them are:
From Ibnu Abbas RA, the Prophet PBUH said:
إِذَا دُبِغَ الإِهَابُ فَقَدْ طَهُرَ
"When the skin is tanned it becomes purified.”
Sahih Muslim (838)
From Salamah bin al-Muhabbak al-Huzali:
أَنَّ نَبِيَّ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي غَزْوَةِ تَبُوكَ دَعَا بِمَاءٍ مِنْ عِنْدِ امْرَأَةٍ فَقَالَتْ مَا عِنْدِي إِلاَّ فِي قِرْبَةٍ لِي مَيْتَةٍ ، فَقَالَ : أَلَيْسَ قَدْ دَبَغْتِهَا ؟ قَالَتْ : بَلَى قَالَ فَإِنَّ دِبَاغَهَا ذَكَاتُهَا
“During the campaign of Tabuk, the Prophet of Allah called for water from a woman. She said: "I only have a waterskin of mine made from a dead animal." He said: "Didn't you tan it?" She said: "Of course." He said: "Tanning it purifies it."
Sunan al-Nasaie (4555)
Imam al-Nawawi said:
“For every animal skin that becomes najis because of death (carcass) can be purified through tanning. Except swine and dog or anything that is birthed from both of them. This is what has been agreed in our madhhab.” Refer Al-Majmu’ Syarh Al-Muhazzab (4/382)
Ibnu Abidin said that tanning is a method to purify najis, as stated by al-Quhustani in his book Jami al-Rumuz. (Refer Rad Al-Mukhtar ‘ala Durr Al-Mukhtar Syarh Tanwir Al-Absar, 1/203).
However, in madhhab Abu Hanifah, it is said dog’s skin can be purified through the process of tanning. This is due to the fact that in their opinion a dog is not considered as najis ‘ain. (Refer Rad Al-Mukhtar ‘ala Durr Al-Mukhtar Syarh Tanwir Al-Absar, 1/204)
As a result of this opinion, then if someone prays while he brings a container or an object that is made from leather, then his prayer is valid. This is due to the fact that the leather is pure due to the tanning process. This is the opinion stated by Imam al-Nawawi. He said:
“If the skin is purified through tanning, then it is permissible to take benefit from it. Whether it is dry or wet and it can be brought in prayer.” Refer Al-Majmu’ Syarh Al-Muhazzab (1/227)
- Scholars from madhhab Maliki and some from madhhab Hanbali said that the skin of animal from carcasses cannot be purified through tanning. They referred to a couple of hadiths. Some of them are:
From Abdullah bin ‘Ukaim:
أَنَّ رَسُولَ اللَّهِ -صلى الله عليه وسلم- كَتَبَ إِلَى جُهَيْنَةَ قَبْلَ مَوْتِهِ بِشَهْرٍ : أَلاَّ تَنْتَفِعُوا مِنَ الْمَيْتَةِ بِإِهَابٍ وَلاَ عَصَبٍ
“The Messenger of Allah wrote to Juhainah: 'Do not make use of the skin and sinew of dead animals.”
Sunan al-Baihaqi (42) in Al-Sunan Al-Kubra
In another narration, the Prophet PBUH wrote a letter to a qabilah stating:
أني كنت رخصت لكم في جلود الميته فلا تنتفعوا من الميتة بجلد ولا عصب
“I once given rukhsah to you regarding the skin of dead animal of carcasses. Thus (now), do not make use of the skin and sinew of dead animals.”
Sunan al-Tabarani (104) in Al-Mu’jam Al-Awsat
Abu Barakat al-Dardir said:
“Even if the skin of dead animal is tanned, it still does not purify it (externally or internally).” (Refer Al-Syarh Al-Kabir, 1/54)
Ibnu Qadamah al-Maqdisi states that the skin of dead animals cannot be purified through tanning. However, there is a narration from Imam Ahmad regarding this issue. If the skin is from dead animal that is pure, and its flesh is permissible to be eaten, such as cows, camels and goats, then tanning process purifies the skin. (Refer Al-Muqni’, pg. 25)
This is also explained by Ibnu al-Muflih al-Maqdisi in his book Al-Mubdi’, when commenting on what is stated by Ibnu Qudamah. (Refer Al-Mubdi’ Syarh Al-Muqni’, 1/44)
As a conclusion, we are inclined towards the opinion that states that the skin of dead animals with the exception of swine and dog, if tanned will be purified and can be made use of by humans, such as to be made into begs, wallets and others. Since it is purified after tanning, there is no problem for it to be brought in prayer.
Wallahu’alam.