Are the following items impure

[hope1]

Assalamu alaikum,

I was making a list of impurities and I wanted to know the following for knowledgeable brothers and scholars. Are the following items impurity:

1) Meat of haraam animals - so if i have them in my pocket let's say will my salaat be valid? Is it najasat-e-ghalizah or khafifah.

2) Meat of halaal animals not slaughtered properly.

3) Spit of dead animals

4) If a live snake falls in a bucket of water does the water become impure (as I heard the snake of a skin is impure).

5) Is beer impure?

6) Can we sell impure substances

[Ansari]

The issue of a living snake falling in a well, is mentioned by Mufti Kifayatullah (2/300).

If the snake comes out alive, then the well remains pure. If it comes out dead, and the snake does not live in the water, then the well is impure. (Halabi Kabir is cited in the footnotes.)

http://www.archive.org/stream/Kifaya.../n299/mode/1up

[Ansari]

Also, Mufti Taqi in Fatawa Uthmani (1/326) states that if the dead snake has blood flowing (and it not a bahri), then the well becomes mutlaqan impure.

http://www.archive.org/stream/Fatawa.../n326/mode/1up

[Ansari]

I was checking up the issue of snake leather being pure or not. When scholars talked about snake skin being impure, they meant the part that is attached to the inner side (see Baheshti Gohar).

Some of the jurists have mentioned the snake and the mouse as those animals whose leather remains impure because it can not afford being tanned (dibagha).

However, in lubab (1/24) it is mentioned that it does not accept (yahtamilu) being tanned and he mentiones this is for the little type of snake. In ad-durr al-mukhtar it is mentioned that the small snake is meant.

In Bahr 1/179 it is mentioned that Hindi said that in the matn, it should have been mentioned that the mouse and snake is also included. But Ibn Nujaym states that kullu ihab only refers to those animals whose skin can be tanned.

In Fath al-qadir 1/92 the same is mentioned.Kullu ihaab refers to what can be tanned. The skin of a snake and mouse cannot be tanned and are like meat.

In Binaya (1/361) the statement of sharh tahawi is mentioned saying the skin of a snake is impure and can not be tanned, and it is forbidden to pray with it.

Nothing is mentioned in Ikhtiyar 1/26.

In Majma’u al-anhur 1/51 again it is mentioned that the skin of a snake and mouse can not be made pure. There is difference of opinion about dog skin, but the correct opinion about dogskin is that it is possible.


وَكَذَا لَا يَطْهُرُ جِلْدُ الْحَيَّةِ وَالْفَأْرَةِ وَاخْتُلِفَ فِي جِلْدِ الْكَلْبِ وَالصَّحِيحُ أَنَّهُ يَطْهُرُ

In Radd al-Muhtar 1/354, it is mentioned by Ibn Abidin that blood must flow in it. If it has no blood, it is pure.

Now Mufti Farid of darul uloom haqqani in his Fatawa Faridiyya says that a mouse and a snake remain impure even after being tanned. See 2/124

However, Mufti Saeed Khan, states that people in the past had no methods of tanning snakesin. So they called it impure because it is attached to the body and because it was so small also, it did not accept being tanned. Nowadays, because of the new methods being prevalent in order to tann snakeskin, snakeskin is widely available and can be afford to be tanned. So snakeskin is pure after being tanned.

It seems that all scholars mentioned the word la yahtamilu which means it can not afford dibagha. If it does, it becomes pure and can be used since all the mutun only make istithna of human skin and pigskin.

However, the quote of Ayni in Biyana is a bit unclear, because he mentioned that he (author of hidaya) left it out because he did not want to mention ikhtilaf, which would result that there is khilaf about snakeskin being impure or not.

But this can be solved in stating that he mentioned the skin attached to the body which can not afford dibagha.