Reasons for the Prohibition of Pork

Islam prohibits the consumption of pork, which Muslims adhere to as a directive from Allah – the Exalted – and in compliance with His divine law. While there is no explicit textual evidence outlining the reasons for this prohibition, the following interpretations and wisdoms derived from scholarly deliberations provide insights into the matter:

Perception of filthiness by individuals with sound judgment, as pigs feed on harmful waste, which humans find repulsive, such as carrion and refuse. Additionally, consuming pork may lead to adverse health effects and diseases.
Designated as an impure animal, the renowned scholar al-Dumiri noted that pigs exhibit characteristics of both domesticated and predatory animals, consuming both carcasses and vegetation.
Regarded as filthy creatures, pigs consume refuse and impurities, which potentially harm those who eat their flesh. Allah – the Exalted – refers to its flesh as impure, stating: “Or the flesh of swine, for verily, it is unclean.”
Classified among the abominable items prohibited by Allah – the Exalted – along with other forms of filth. The majority of jurists also consider the fat of pigs to be forbidden, regardless of whether it underwent a lawful slaughter or not.
The prohibition of pork extends to all Abrahamic religions, including Judaism and Christianity. When Jesus – peace be upon him – proclaimed the prohibition of pork in the Gospel, Islam’s similar prohibition serves as a continuity of the established laws across these faiths.
As an animal possessing tusks, pigs fall under the banned classification according to the hadith of the Prophet Muhammad – peace be upon him – which states: “Every animal with fangs is forbidden to eat.” As previously mentioned, pigs exhibit traits of both herbivores and carnivores.

Prohibited Parts of the Pig

Agreed Aspects of Prohibition

Allah – the Exalted – explicitly forbids the consumption of pork in several verses, including: “Forbidden to you are dead animals, blood, and the flesh of swine.” Scholars of Tafsir have established that while the text mentions flesh specifically, it encompasses all parts of the pig. The mention of flesh highlights its primary utility and its significance as the most sought-after component of the animal. The consensus among jurists is that all parts, including the fat, are forbidden since flesh includes fat as well, and Allah’s specification indicates a prohibition applicable to both slaughtered and non-slaughtered pigs.

There is a consensus among scholars that the consumption of pork is impermissible except in cases of necessity. This is supported by the verse: “Say, ‘I find not within that which was revealed to me anything prohibited to one who would eat it unless it be dead meat or blood spilled out or the flesh of swine, for indeed, it is unclean or it be an act of disobedience devoted to other than Allah.’ And whoever is forced, neither desiring [it] nor transgressing [its limit], there is no sin upon him. Indeed, your Lord is Forgiving and Merciful.”

Disputed Aspects of Prohibition

There are varying opinions among jurists regarding parts of the pig other than its flesh and fat, which include:

Pig Hair: Abu Hanifa and his companion Muhammad permitted the use of pig hair, while Abu Yusuf held two views regarding its permissibility, one permitting it and the other advising against it. Al-Awzai stated there is no harm in using it for sewing, and tailors may purchase it but not sell it. In contrast, Al-Shafi’i ruled against the use of pig hair, while Imam Al-Qurtubi declared the entirety of the pig except for its hair to be forbidden, stating that it could be used for sewing and patching, as it was accepted during and after the time of the Prophet – peace be upon him. Sheikha Wahba al-Zuhaili noted that some jurists permitted its use for sewing out of necessity, asserting that emergencies are judged by their degree. Nowadays, such necessity may be less relevant given advancements in technology and manufacturing.

The overwhelming majority of jurists assert that pig hair is impure, thereby rendering its use impermissible due to its association with impurity. According to the Shafi’i school, if someone sews a shoe using pig hair, the area of the sewing does not become purified, whether washed with dirt or water, though it is excused due to general prevalence. The Hanbalis state it is obligatory to wash anything sewn or patched with wet pig hair, while if it is dry, it does not transmit impurity. The Hanafis permit the use of pig hair for tailors in cases of necessity. The Malikis hold that hair cut with scissors remains pure, even if taken post-mortem, as hair is not considered to be affected by death, although washing it is recommended due to uncertainty regarding its purity or impurity. However, if the hair is plucked, it is not deemed pure.

Pig Saliva: The majority of scholars from Shafi’i, Hanafi, and Hanbali schools assert that pig saliva is impure, as it is derived from an impure source. According to the Shafi’i and Hanbali schools, if a utensil is licked by a pig, it may be purified by washing it seven times, one of which must include soil, similar to the handling of dog saliva. On the other hand, the Maliki school does not regard it as impure, deeming pig saliva to be clean according to their interpretations.