the vessel is washed; moreover, the wording of the hadith states that it is Satan’s seat. Perhaps he meant by this its lack of cleanliness.”

I say: This latter meaning is perhaps more fitting, because the first meaning is apparent only when the chipped portion is large. In that case, it restricts the meaning of “the chipped portion,” which is not suitable given its unrestricted usage. The latter meaning, however, accords with that unrestricted usage. Microscopic examination has now established that a chipped portion—whether small or large—is a gathering place for harmful germs and microbes, and that washing a vessel in the usual manner does not cleanse it; it may even increase them. Thus, the Wise Lawgiver forbade drinking from it, lest some of them enter the drinker’s stomach and harm him. The prohibition is therefore a precise medical one. And Allah knows best.

As for the wording cited by Ibn al-Athīr, “Satan’s seat,” I have found it only in the wording: “For Satan drinks from that.” It is referenced in al-Ḍaʿīfah (654).

2690 — “Whoever equips a fighter in Allah’s cause shall have a reward like his; and whoever takes good care of a fighter’s family in his absence, or spends on his family, shall have a reward like his.”

Al-Ṭabarānī recorded it in the biographical entry on Maḥmūd ibn Muḥammad al-Marwazī in al-Muʿjam al-Awsaṭ, no. 8047: Maḥmūd narrated to us; Wahb informed us; Khālid informed us, from ʿAbd al-Raḥmān ibn Isḥāq, from Mūsā ibn ʿUqbah, from Muḥammad ibn Zayd, from Bishr ibn Saʿīd, from Zayd ibn Thābit, from the Prophet, peace and blessings be upon him, who said: He then cited it. He said: “No one narrated it from Muḥammad ibn Zayd except ʿAbd al-Raḥmān ibn Isḥāq.”

I say: He is al-ʿĀmirī al-Qurashī, their client, concerning whom there is disagreement. Muslim narrated from him, and al-Bukhārī cited him in suspended form; however, al-Ḥākim said: