is, Allah knows best, only because using them resembles the practice of foreigners and tyrants, as I clarified in my book al-Tamhīd, not because there is anything impure about the water they contain. Whoever performs wuḍūʾ from such vessels, his ablution counts, yet he is sinning by using them. Others have held that ablution performed with either—or with just one—of the two vessels is invalid, but the former opinion is the more widely accepted.

Every hide that has been rendered pure may be used for wuḍūʾ and for any other purpose.

Mālik disliked performing ablution from a vessel made of the hide of an unslaughtered carcass even after it had been tanned. In another report he said he avoided it only for himself personally; he also disapproved of praying on it or selling it. A number of his companions followed him in this view, whereas most of the scholars of Medina deemed it permissible and valid, citing the Prophet’s statement: “Any hide that has been tanned becomes pure.” This was also the view chosen by Ibn Wahb. The hide of a swine, however, cannot be purified by tanning or by any other means, for it is inherently impermissible to purify.