is refuted, for we have explained that the skin does not become impure based on what they mentioned (33). Even if we concede that, slaughter does not prevent it. Furthermore, what they mentioned is invalidated by the slaughter of a Magian, an idolater, and a person in state of ihram, and by omitting the basmala, and by that which is split into two halves.

Section: The apparent (zahir) view of the Madhhab is that no impurity is purified by transformation (istihala), except for wine if it turns into vinegar by itself (35). Whatever is other than that (36) is not purified, such as impurities if they burn and become ash; or a pig if it falls into a salt pan and becomes salt; or smoke rising from the burning of an impurity; or vapor rising from impure water if moisture gathers from it upon a polished surface and then drips, it is impure.

It is inferred that all impurities may be purified by transformation, by analogy to wine when it turns into vinegar, the skins of dead animals when they are tanned, and the animal that feeds on filth (jallalah) when it is confined. The first view is the apparent view of the Madhhab. Our Imam, may Allah have mercy on him, prohibited baking in an oven in which a pig had been roasted.

11- Issue: He said: "And likewise are the bones of a dead animal." Meaning: they are impure. The sum of this is that the bones of a dead animal are impure, whether it is the dead animal of a creature whose meat is eaten (1) or one whose meat is not eaten, such as elephants, and they are not purified in any state. This is the school of Malik, al-Shafi'i, and Ishaq.

'Ata', Tawus, al-Hasan, and 'Umar ibn 'Abd al-'Aziz, may Allah be pleased with them, disliked the bones of elephants.

Muhammad ibn Sirin and others, as well as Ibn Jurayj, granted a concession regarding benefiting from them, due to what was narrated