 فسألوا أهل الذكري إن كنتم لا تعلم أقول مستعينة بالله الحمد لله رب العالمين والصلاة والسلام على أشرف الأنبياء والمرسلين سيدنا ونبينا محمد وعلى آله وصحبه ومن تبيعهم بحسان إلى يوم الدين أما بعد أولاً يجب أن نعرف أن خنزير which is the pig is نجس العين نجس العين يعني أنه يجب أن يكون فرصة فيه وفي نفسه والفرصة من the pig cannot be removed from it it cannot be removed from it it is consistent it is with the pig and this is the إتفاق of أهل العلم the scholars are in unanimous agreement because Allah تعالى تباركه سنلي آية صورة الأنعام آية 145 أقول لا أجد فيما أحيا إلي محرما على طاعم يطعمه إلا أن يكون ميتة أو دمم مسفوحا أو لحم خنزير فإنه رجس الله يفتحه أنه رجس يفتحه يفتحه لحم خنزير لحم خنزير is نعبس إذا كنا نعرف أن إذا كانت فرصة فيه لم نستطيع أن نسلوطه لم نستطيع أن نسلوطه لذا أننا لم نستطيع أن نسلوطه ولكن the scholars have two views or they have a disagreement amongst themselves whether that it will become pure if it will become pure if it is tanned if it's tanned will it become pure and the suburb of the khilaf the reason why this disagreement occurred between the scholars is because of the عموم النصوص الوأريدة the hadith which came which is very general this hadith is what brought the disagreement and the hadith is the hadith of the messenger صلى الله عليه وسلم in which he said the messenger صلى الله عليه وسلم he said in the hadith that hadith Imam al-Tirmidhe narrated it Imam al-Nasai r.a narrated it Imam al-Nasai r.a narrated it on the authority of who Abdullah ibn Abbas the messenger صلى الله عليه وسلم he said in the hadith عليه الصلاة والسلام he said any dead animal any so the hadith says any any dead because it's a yuma a yuma any ihabin any animal which died skin that is tanned it has been made pure so some of the scholars took from the hadith because the prophet صلى الله عليه وسلم he made it general it is what it is general Imam al-Tirmidhe r.a in his Sunan وعيسة ترميد r.a the Sunni who brought that hadith in his Sunan he said he said he said it's a sound hadith sound and authentic hadith and this hadith implementing it is the view of the majority of the scholars قالوا they said في جلود الميتتي إذا دوبغت فقط طهرة they said if the skin of a dead animal dies its skin can be tanned and it can be used ترميد r.a they said but but he said اي yuma ihabin دوبغة فقط طهرة except the dog and the what and the pig and they use this hadith as an evidence so this from this hadith some of the scholars they said it's not general such as he said it's not general ترميد r.a is the same he said it's not general it's specific and some scholars they said it is general the hadith seems to be general sorry the hadith seems to be specific and it's specific to the animal that was permissible to be eaten while it was alive and that this tanning is attached to it's attached to the eating of the animal previously and the evidence for that is the hadith of the messenger صلى الله عليه وسلم which إمام النساء narrated in his that the messenger صلى الله عليه وسلم he said to a person who had the hand the messenger صلى الله عليه وسلم he said to her he said to the woman فإن دباغه ذكاتوها the tanning of the animal is the slaughtering of it the tanning of the skin is the slaughtering of it so the prophet صلى الله عليه وسلم say as though he is trying to say عليه الصلاة والسلام that the debaq is the only animal that can be done the debaq too which can be tan is an animal in its original essence has to be what it has to be an animal which is an original essence can be slaughtered a pig cannot be slaughtered it cannot be eaten so wearing shoes and clothes and bags that are made out of skins of pigs the نجاسة it never purifies even if it's tan in any way of form or shape in any way or chemicals that are added to it doesn't matter it can never change it because it is نجاسة العين and الله تبارك وتعالى ordered the believers to be upon purity الله says وثيابكة فطاهر النفوث صورة آية in صورة المدثر and your garments purified whilst wearing that you are not pure والله أعلى وأعلم وصلى الله وسلم على سيدنا ونبينا محمد وعلى ألي وصحبه واخر دعوانا أنا الحمد لله رب العالم