a substance does not become impure unless it undergoes a change (1). He therefore said: if it has not changed because of the blood of the dead animal or the like, then it is pure.

What appears to me to be the stronger view in this matter is the position of the madhhab, for although the milk separated and collected in the udder before the animal died, it is insignificant in relation to the impurity with which it came into contact, since that impurity surrounds it on every side while it is only a small amount. Moreover, it appears that the putrefaction resulting from death spreads to this milk, for it is not like water in its ability to repel impurity.

Although the position of the madhhab may be questioned in light of the principle that whatever is not changed by impurity is not itself impure—and this is a sound and fundamental principle—adopting it here is a matter of precaution. It is also supported by the general wording of Allah’s saying: “Forbidden to you are carrion” [al-Ma'idah 5:3], for the milk in the udder may fall under this general ruling.

And all its parts are impure, except hair and the like, ...

His statement, “And all its parts are impure,” includes the hand, foot, head, and the like, due to the generality of Allah’s saying: “unless it be carrion, or blood poured forth, or the flesh of swine—for indeed it is filth” [al-An'am 6:145].

The term “carrion” applies to the entire animal, both its outward and inward parts.

His statement, “except hair and the like,” includes wool from sheep, camel hair, feathers from birds, and the hair of goats, cattle, and similar animals.

The following are excepted from this:

1—The bone of a dead animal, according to the view chosen by Shaykh al-Islam Ibn Taymiyyah