the reported disapproval of theriac by some of the early generations. Moreover, no opposing text, whether general or specific, reaches the degree of conclusiveness required in this matter. Had I not been writing this from memory, I would have discussed it exhaustively, covering every detail, great and small. Allah is the One who guides to the straight path.

The third proof—which is, in fact, the fourth:

The authentic hadith recorded by Muslim and others, on the authority of Jābir ibn Samurah and others:

“The Messenger of Allah, peace and blessings be upon him, was asked about praying in sheep pens. He said, ‘Pray in them, for they are a blessing.’”

“He was also asked about praying in places where camels rest. He said, ‘Do not pray in them, for they were created from devils.’”

This provides evidence in two respects.

First, he gave unrestricted permission to pray there, without stipulating a barrier to prevent contact with them, although this was a situation requiring clarification. Had such a barrier been necessary, he would have explained it. This argument has already been established.

This resembles al-Shāfi‘ī’s statement:

“When an account of a situation admits of different possibilities, the omission of further inquiry has the force of a general statement.”

He did not ask the questioner for further details: “Is there a barrier between you and their droppings?” He gave unrestricted permission, even though this possibility was evident, not merely conceivable. Indeed, this is stronger evidence than the principle just cited, because the need for clarification here is more pressing and emphatic.

The second aspect is that, if these droppings were impure like human excrement, then