of the Scripture, from the Book of Food. Sunan Abi Dawud 2/327. And al-Tirmidhi, in: The Chapter on What Has Been Said Regarding What Is Eaten from the Game of a Dog and What Is Not, from the Chapters on Hunting, and in: The Chapter on What Has Been Said Regarding Benefiting from the Utensils of the Polytheists, from the Chapters on Expeditions, and in: The Chapter on What Has Been Said Regarding the Utensils of the Disbelievers, from the Chapters on Food. 'Aridat al-Ahwadhi 6/552, 7/51, 299. And Ibn Majah, in: The Chapter on Hunting with a Dog, from the Book of Hunting. Sunan Ibn Majah 2/1069, 1070. And al-Darimi, in: The Chapter on Drinking from the Utensils of the Polytheists, from the Book of Expeditions. Sunan al-Darimi 2/233, 234. And Imam Ahmad, in: al-Musnad 2/184, 4/193, 195. (23) Omitted from the Original. (24) Al-Taylasan: A type of cloak, an Arabized term (originally Persian). (25) In M: "al-azar" (loincloth). (26) It appears as such in the manuscripts.
The lowest level of the prohibition is dislike [and because they are not cautious regarding impurity, and their utensils are not free from their food; the least effect of this is dislike]. (23) As for their garments, what they have not used, or what is on the surface, such as the turban, the taylasan (24), or the outer garment, is pure, and there is no harm in wearing it. As for that which comes into contact with their private parts, such as the trousers, the undergarment, or the loincloth, Ahmad said: "It is more beloved to me that he repeats (the prayer)." This means: the one who prayed in it. This permits two interpretations: one, that repeating is mandatory, which is the opinion of al-Qadi. Abu Hanifah and al-Shafi'i disliked the loincloth (25) and trousers, because they do not worship by avoiding impurity and are not cautious regarding it, so the default assumption is the impurity of that which touches their private parts. The second interpretation is that it is not mandatory, which is the opinion of Abu al-Khattab, because the default state is purity, which is not removed by doubt.
The second category is those who are not People of the Scripture, namely the Magians, idolaters, and their like. Their garments share the ruling of the garments of the dhimmis (protected non-Muslim citizens). As for their utensils, al-Qadi said: "That which they have used of their utensils should not be utilized, because their utensils are not free from their food, and their slaughtered animals are considered carrion (maytah), so their utensils are not free from being used for them."
Abu al-Khattab said: "Their ruling is that of the People of the Scripture; their garments and utensils are pure and permissible to use, as long as their impurity is not certain." This is the school of al-Shafi'i, because the Prophet (peace be upon him)
of the Scripture, from the Book of Food. Sunan Abi Dawud 2/327. And al-Tirmidhi, in: The Chapter on What Has Been Said Regarding What Is Eaten from the Game of a Dog and What Is Not, from the Chapters on Hunting, and in: The Chapter on What Has Been Said Regarding Benefiting from the Utensils of the Polytheists, from the Chapters on Expeditions, and in: The Chapter on What Has Been Said Regarding the Utensils of the Disbelievers, from the Chapters on Food. 'Aridat al-Ahwadhi 6/552, 7/51, 299. And Ibn Majah, in: The Chapter on Hunting with a Dog, from the Book of Hunting. Sunan Ibn Majah 2/1069, 1070. And al-Darimi, in: The Chapter on Drinking from the Utensils of the Polytheists, from the Book of Expeditions. Sunan al-Darimi 2/233, 234. And Imam Ahmad, in: al-Musnad 2/184, 4/193, 195. (23) Omitted from the Original. (24) Al-Taylasan; with a fatha, damma, or kasra on the lam: a cloak, Arabized. (25) In M: "al-azar". (26) It appears as such in the manuscripts.
أحْوالِ النَّهْىِ الكرَاهةُ، [ولأنهم لا يتوَرَّعُونَ عن النجاسةِ، ولا تَسْلَمُ آنيتُهم من أطْعِمَتِهم، وأدْنَى ما يُؤَثِّرُ ذلك الكَراهةُ، ] (٢٣) وأمَّا ثِيابُهم فما لم يسْتعملُوه، أو عَلَا منها؛ كالعمامةِ والطَّيْلَسان (٢٤) والثَّوبِ الفَوْقانىِّ، فهو طاهرٌ، لا بأسَ بلُبْسِه، وما لاقَى عَوْراتِهم؛ كالسَّراويلِ والثوبِ السُّفْلانِىِّ والإِزَار، فقال أحمد: أحَبُّ إلىَّ أن يُعِيدَ. يعني: مَنْ صَلَّى فيه. فيَحْتَمِلُ وَجْهَين: أحدهما، وجوبُ الإِعادةِ. وهو قولُ القاضي. وكَرِهَ أبو حنيفة، والشافعيُّ، الإِزارَ (٢٥) والسَّراويلات؛ لأنهم يتعبَّدون (٢٦) بتَرْكِ النَّجاسة، ولا يتحَرَّزُونَ منها، فالظاهُر نجاسةُ ما وَلِىَ مَخْرَجَها. والثانى، لا يَجبُ. وهو قولُ أبى الخَطَّاب؛ لأن الأصْلَ الطهارةُ، فلا تزولُ بالشَّكِّ.
الضرب الثانى، غيرُ أهلِ الكتاب، وهم الْمَجُوسُ، وعَبَدَةُ الأوْثان، ونحوُهم، فحكمُ ثيابِهم حكمُ ثيابِ أهلِ الذِّمَّة، وأمَّا أوانِيهم، فقال القاضي: لا يُسْتَعْمَلُ ما اسْتعملُوه مِن آنيتهِم، لأنَّ أوَانِيَهم لا تخلُو مِن أطْعِمَتِهم، وذبائحهُم مَيْتةٌ، فلا تخلُو أوانِيهم من وَضْعِها فيها.
وقال أبو الخطَّاب: حُكْمُهم حكمُ أهلِ الكتاب، وثِيَابُهم وأوَانِيهم طاهرةٌ، مُباحةُ الاسْتعمالِ، ما لم يَتَيقَّنْ نَجاستَها. وهو مذهبُ الشافعىِّ؛ لأنَّ النَّبِيَّ -صلى اللَّه عليه وسلم-
= الكتاب، من كتاب الأطعمة. سنن أبي داود ٢/ ٣٢٧. والترمذي، في: باب ما جاء ما يؤكل من صيد الكلب وما لا يؤكل، من أبواب الصيد، وفى: باب ما جاء في الانتفاع بآنية المشركين، من أبواب السير، وفى: باب ما جاء في آنية الكفار، من أبواب الأطعمة. عارضة الأحوذى ٦/ ٥٥٢، ٧/ ٥١، ٢٩٩. وابن ماجه، في: باب صيد الكلب، من كتاب الصيد. سنن ابن ماجه ٢/ ١٠٦٩، ١٠٧٠. والدارمى، في: باب الشرب في آنية المشركين، من كتاب السير، سنن الدارمي ٢/ ٢٣٣، ٢٣٤. والإِمام أحمد، في: المسند ٢/ ١٨٤، ٤/ ١٩٣، ١٩٥.(٢٣) سقط من: الأصل.(٢٤) الطيلسان؛ مثلثة اللام: كساء، معرب.(٢٥) في م: "الأزر".(٢٦) كذا ورد بالنسخ.
