And that [small amount] is permitted both when there is a need and when there is not, for the reason we have mentioned. However, what is utilized from that is not permitted, such as a handle, whereas what is not utilized, such as a repair, is permitted.
Abu al-Khattab said: A small amount is not permitted except for a need, because the report only mentions mending the cup at the place of the crack, which is due to a need. The meaning of 'need' is that there is a necessity for what one does with it, even if another thing could stand in its place. It is disliked to directly touch the silver part during usage so that one is not considered as 'using it'. We will mention this in a place other than this, in more detail than this, if Allah the Almighty wills.
Section: As for other vessels, it is permitted to possess and use them, whether they are precious—such as rubies, rock crystal(13), carnelian, brass, and turned glass—or not precious, such as wood, earthenware, and hides.
It is not disliked to use any of them according to the general body of scholars. However, it was narrated from Ibn Umar that he disliked performing ablution in brass, copper, lead, and the like. Shaykh Abu al-Faraj al-Maqdisi chose this view because the water changes in them, and it was narrated that the angels dislike the scent of copper.
Al-Shafi'i said, in one of his two opinions: Whatever is precious due to the refinement of its substance is prohibited, because the prohibition of precious metals is an alert regarding the prohibition of what is higher than them, and because it contains extravagance, arrogance, and the breaking of the hearts of the poor, so it is prohibited like precious metals.
Our argument is what was narrated from Abdullah ibn Zayd, who said: The Messenger of Allah (may Allah bless him and grant him peace) came to us, and we brought out water for him
(13) Regarding 'al-ballur' (rock crystal), there are two linguistic pronunciations: kasr (vowel i) of the ba' with fath (vowel a) of the lam, like 'sinnawr', and fath of the ba' with dam (vowel u) of the lam, and it is shaddah (doubled) in both cases, like 'tannur'. (14) In the original: 'using it'.
ويُباحُ ذلك مع الحاجةِ وعَدَمِها؛ لِما ذكرْنَا، إلَّا أن ما يُسْتَعْمَلُ مِن ذلك لا يُباحُ كالْحَلَقةِ، وما لا يُسْتَعْمَلُ كالضَّبَّةِ يُباحُ.
وقال أبو الخَطَّاب: لا يُباحُ اليَسِيرُ إلَّا لِحَاجةٍ؛ لأن الْخَبَرَ إنما ورَد في تَشْعِيبِ القَدَحِ في مَوْضِع الكَسْرِ، وهو لحاجةٍ، ومعنَى الحاجةِ أن تَدْعُوَ الحاجةُ إلى ما فَعَلَه به، وإن كان غيرُه يقومُ مَقامَه، وتُكْرَه مُباشرةُ مَوْضِعِ الفضةِ بالاستعمالِ؛ كيْلا يكونَ مُسْتَعْمِلًا لها. وسنذكُر ذلك في غيرِ هذا الموضِعِ بأبْسَطَ من هذا، إن شاء اللَّه تعالى.
فصل: فأمَّا سائُر الآنِيَةِ فمُباحٌ اتِّخاذُها واستعمالُها، سواء كانتْ ثمينةً، كالياقوتِ والبِلَّلَوْرِ (١٣) والْعَقيقِ والصُّفْر والمَخْرُوط من الزُّجاجِ، أو غيرِ ثمينةٍ، كالخشَبِ والخَزَفِ والجلود.
ولا يُكْرَهُ [استعمالُ شيءٍ منها] (١٤) في قولِ عَامَّةِ أهلِ العلم، إلَّا أنه رُوِىَ عن ابن عمر، أنه كَرِهَ الوُضوءَ في الصُّفْر والنُّحاسِ والرَّصاصِ وما أشْبَهَ ذلك. واخْتارَ ذلك الشيخُ أبو الفرج المَقْدِسِىُّ؛ لأن الماءَ يتغَيَّرُ فيها، ورُوِىَ أن الملائكةَ تَكْرَهُ ريحَ النُّحاسِ.
وقال الشافعيُّ، في أحَدِ قَوْلَيْه: ما كان ثَمِينًا لِنَفاسةِ جوهرِه فهو مُحَرَّمٌ؛ لأن تَحْرِيمَ الأثْمانِ تَنْبِيهٌ علَى تحريمِ ما هو أعْلَى منه، ولأن فيه سَرَفًا وخُيَلاءَ وكَسْرَ قلوبِ الفقراءِ، فكان مُحَرَّمًا كالأَثْمانِ.
ولنا ما رُوِىَ عن عبدْ اللَّه بن زيد، قال: أتانا رسولُ اللَّه -صلى اللَّه عليه وسلم-، فأخْرَجْنا له ماءً
(١٣) في البللور لغتان: كسر الباء مع فتح اللام مثل سنور، وفتح الباء مع ضم اللام وهى مشددة فيهما مثل تنور.(١٤) في الأصل: "استعمالها".
