He cites in this chapter the ḥadith of Ibn ʿAbbās concerning the ewe that belonged to Maymūnah’s servant-girl, in which the Prophet ﷺ said: “Why did you not take its hide, tan it, and benefit from it?” This is an explicit proof that one may only make use of the hide after it has been tanned. Perhaps what prevented him from adducing it as evidence is his remark: “In al-Bukhārī and al-Nasāʾī there is no mention of tanning.” Yet, in the eyes of the scholars, such an objection carries no weight, for legal consideration is given to the additional wording—especially when it has supporting narrations, as mentioned earlier. Hence al-Ḥāfiẓ said in his commentary on the ḥadith in al-Bukhārī (9/658): “Al-Zuhrī inferred from it the permissibility of benefiting from the skin of a dead animal in absolute terms, whether it has been tanned or not; however, the restriction to tanning is authentically established through other routes.”

Later I found that the author corrected himself at the end of the same chapter, under the heading “Purifying the Skin of a Carcass,” where he used the aforementioned ḥadith in Muslim as evidence; nonetheless, he erred when he wrote, “It was narrated by the Two Shaykhs.”

The author then listed blood—be it flowing blood or menstrual blood—among the impurities, and added: “Al-Ḥasan said: ‘Muslims have always prayed despite their wounds.’ Al-Bukhārī mentioned it …”

In this section there are several issues that the author did not address properly, whether from the standpoint of ḥadith criticism or from the standpoint of jurisprudence.

1. From the ḥadith perspective:
   First: his comment about al-Ḥasan’s report—“Al-Bukhārī mentioned it”—creates the impression that the narration is connected (mawṣūl) in al-Bukhārī, for that is what an unqualified attribution to him usually implies. In reality, al-Bukhārī records it only in suspended (muʿallaq) form, without a chain, whereas Ibn Abī Shaybah supplied a complete, sound isnād for it, as noted in Fatḥ (1/281).

2. Second: his statement, “Abū Hurayrah saw no harm in a drop or two of blood during the prayer.”