Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

to come into direct contact with it without a need.” If there is a need to do so—for example, if the vessel would spill over unless he drank from this side, or if he placed the vessel on the fire and the side without the silver band became too hot for him to drink from, so he drank from the cooler side that has the band—then this is a need, and he may drink from it without any dislike.

But if he has no need, the author’s words are explicit that direct contact with it is disliked.

The correct view, however, is that it is not disliked, and that he may come into direct contact with it. For dislike is a legal ruling that requires legal evidence to establish it. Since it has been established, on the basis of the previously mentioned hadith of Anas, that it is permissible, what makes direct contact with it disliked? Is there any report that the Prophet, may Allah’s peace and blessings be upon him, would avoid that side of his cup?

The answer is no. Thus, the sound view is that there is no dislike involved, because this is something permissible, and coming into direct contact with what is permissible is itself permissible.

The vessels of the disbelievers are permissible to use—even if their slaughtered animals are not lawful—as are their clothes, if their condition is unknown.

His statement, “The vessels of the disbelievers are permissible to use”: the word “vessels” is in the nominative case because it serves as the passive subject.

His statement, “even if their slaughtered animals are not lawful”: “their slaughtered animals” is in the nominative case because it is the subject of “are lawful.”

His statement, “as are their clothes, if their condition is unknown”: “their clothes” is in the nominative case because it is coordinated with “vessels.” The author’s wording, may Allah have mercy on him, gives the impression that it is coordinated with “their slaughtered animals.”

Had he said, “The vessels of the disbelievers and their clothes are permissible to use if their condition is unknown, even if their slaughtered animals are not lawful,” he would have avoided this ambiguity.

مباشرتها لغير حاجة»، فإن احتاج إِليها بأن كان الإِناء يتدفَّق لو لم يشرب من هذه الجهة، أو جعل الإِناء على النَّار، وصارت الجهة التي ليست فيها الضَّبَّة حارَّة لا يستطيع أن يشرب منها، وشرب من الجهة الباردة التي فيها الضَّبَّة، فهذه حاجة فله أنْ يشربَ، ولا كراهة. فإِن لم يحتج فكلام المؤلِّفِ صريح في أنه تُكره مباشرتها. والصَّواب: أنه ليس بمكروه، وله مباشرتها؛ لأن الكراهة حكم شرعيٌّ يُحتاج في إِثباته إِلى دليل شرعي، وما دام ثبت بمقتضى حديث أنس المتقدّم أنها مباحة، فما الذي يجعل مباشرتها مكروهة؟ وهل ورد أن النبيَّ ﷺ كان يتوقَّى هذه الجهة من قدحه؟ الجواب: لا، فالصَّحيح أنَّه لا كراهة؛ لأن هذا شيء مباح؛ ومباشرة المباح مباحة. وتُبَاحُ آنيةُ الكُفَّارِ ـ ولو لم تحلَّ ذَبَائِحُهُم ـ وثيابهم إن جهل حالها. قوله: «وتُباح آنية الكفار»، قوله: «آنية» بالرَّفع على أنها نائب فاعل. قوله: «ولو لم تحلَّ ذبائحهم»، بالرَّفع على أنها فاعل «تحلَّ». قوله: «وثيابهم إِن جُهل حالها»، بالرَّفع على أنها معطوفة على «آنية» وكلام المؤلِّف ﵀ يوهم أنها معطوفة على «ذبائحهم». ولو قال: وتُباحُ آنيةُ الكفَّار وثيابُهم إِن جُهِلَ حالها، ولو لم تحلَّ ذبائحهم. لسَلِمَ من هذا الإيهام.

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