requires avoiding their utensils.
2 – The vessels of polytheists and other disbelievers are even more clearly forbidden, for the People of the Scripture are nearer to the truth, having received revealed teachings, whereas the rest of the unbelievers are further removed from religion and therefore more prone to impurity.
3 – If a Muslim needs to use a container and finds nothing but utensils belonging to non-Muslims, he may use them after washing them, so that he can be certain of their purity.
4 – It is permissible to exchange benefits and mutual interests with non-Muslims, for this amounts only to dealings and the discharge of the rights of neighbours, relatives, and the like, without any inward attachment to them or inclination toward their beliefs.
5 – This hadith demonstrates the Sharia’s leniency and ease. A person is required to avoid doubtful matters, as in the saying, “Leave what makes you doubt for what does not make you doubt.” Yet when one needs something whose prohibition is not definitive, he is neither censured nor restricted; he may use what was shunned as a precaution once necessity calls for it.
6 – The report also proves that wine is impure. Muslim relates in his Ṣaḥīḥ (1930): “We dwell among the People of the Scripture; they cook pork in their pots and drink wine in their vessels.” The Messenger of Allah ﷺ said, “If you can find other containers, eat and drink from those; but if you find none, then rinse them—that is, wash them—with water, and thereafter eat and drink.”
On the strength of this narration, al-Khaṭṭābī in Maʿālim al-Sunan (4/257), Ibn Daqīq al-ʿĪd in his work al-Imām—as cited by al-Zaylaʿī in Naṣb al-Rāyah (1/95)—and Ibn al-Humām in Fatḥ al-Qadīr (1/51) all concluded that wine is impure. See also Fatḥ Bāb al-ʿInāyah by Mullā ʿAlī al-Qārī, edited by Shaykh ʿAbd al-Fattāḥ Abū Ghuddah, p. 295.