and (4) in time of war, in order to vex the unbelievers. In these four situations wearing silk is unobjectionable.

The second section concerns garments made from the hides of nimar—the plural of nimr, a well-known feline predator. It is unlawful for a person to wear fur taken from nimar; similarly, it is forbidden to wear the fur of any beast of prey, as another hadith indicates, because the skins of predatory animals are impure. All such animals are impure, the most repugnant of them being the dog, whose impurity is severe: it is not removed except by washing seven times, one of the washes being with earth. The hides of other predators are also impure, though not to the same degree. Accordingly, the skins of wolves, leopards, and any comparable creature—such as a lion—are prohibited. Wearing them is unlawful, and so is spreading them out to sit upon, for the Prophet (peace and blessings be upon him and his family) forbade that. In other words, if you were to turn them into cushions or seats, that too would be unlawful.

By contrast, the hides of sheep and of any animal whose slaughter renders its meat lawful to eat are permissible: one may lay them on the floor or wear them, for they are pure, and whatever is pure may be used.

The third section deals with what a person should say when he puts on a new garment. There is no doubt that a human being has no power to bring benefit or avert harm for himself except as Allah wills, nor