—by tanning, even if it be the hide of a pig.

An impurity is likewise purified when it undergoes transformation (istihālah); this was the preference of Shaykh al-Islām (14) and of Ibn al-Qayyim in al-Ighāthah.

For a refutation of distinguishing between a small and a large amount of impurity, see Tafsīr al-Qurṭubī (8/263) and Tafsīr Ibn (1) (1/416).

On the purity of the hair and wool of an unslaughtered carcass, consult Aḥkām al-Qurʾān by al-Jaṣṣāṣ (1/140-141) and the Fatāwā of al-Subkī (1/139).

4 – Vessels

• It is unlawful to use utensils made of gold, for the Prophet ﷺ said, “These two are forbidden….” As for silver he said, “Play with it as you wish,” yet eating or drinking from silverware remains prohibited.

• Using a vessel that contains a silver band or chain is permissible when there is a genuine need, this being stated explicitly in the texts; by analogy the same ruling applies to gold used to mend a fracture. The jurists meant by “need” the necessity of that particular form of repair—just as one might require a splint or staple—whether it is of silver, copper, iron, or any other material; they did not mean that one needs it to be silver in itself. (Fatāwā Shaykh al-Islām, 2/353)

• Covering vessels is recommended: “Cover the vessel”—another narration adds, “and mention the name of Allah over it, even if you only place a stick across it”—“and tie the mouth of the waterskin, for during the year there is a night when a pestilence descends into it.” (Narrated by Muslim; the additional wording is agreed upon. See Mushkil al-Āthār 2/20-21)