Explanation of the author's statement: "And the vessels of the disbelievers are permissible, even if their slaughtered animals are not."

The Shaykh : The author (may Allah have mercy on him) said: "And the vessels of the disbelievers are permissible, even if their slaughtered animals are not, and their clothes". Are their clothes first, or the vessels? "Vessels" is in the nominative case because it is the substitute for the subject. "Even if their slaughtered animals are not" — "slaughtered animals" is in the nominative case because it is the subject. And "their clothes" is in the nominative case because it is conjoined to "their clothes," as it is the nearest mentioned, or to "vessels." By "vessels," he means that their clothes are also permissible. Therefore, if the author (may Allah have mercy on him) had said, "And the vessels of the disbelievers and their clothes are permissible, if their state is unknown, even if their slaughtered animals are not," it would have been safer from this confusion that may confuse some people. The important point is that his statement "the vessels of the disbelievers" is the substitute for the subject, and "their clothes" is conjoined to it. The author said "the vessels of the disbelievers." "The disbelievers" includes the original disbeliever and the apostate. So if we find a person alone in a house, and he does not pray, may Allah protect us from that, he is a disbeliever who falls under this ruling. Yes, he falls under this ruling. That means we may eat from his vessels, drink from his vessels, and wear his clothes, even if he is a disbeliever, because the author here said "the disbelievers," which includes every disbeliever, whether original or an apostate. Do the Jews and Christians fall under this? Yes. That is why he said: "even if their slaughtered animals are not", indicating that the Jews and Christians are even more so, because the slaughtered animals of the Jews and Christians are permissible. The evidence is the statement of Allah the Exalted: . "The food of those who were given the Scripture" refers to their slaughtered animals, as Ibn 'Abbas (may Allah be pleased with him) interpreted it. It does not mean their food, their bread, their barley, and the like, because that is lawful for them and for others, meaning it is permissible for us to eat it even if it is from them. But what is meant by the verse "the food of those who were given the Scripture" is their slaughtered animals. So the slaughtered animals of the Jews and Christians are lawful. The slaughtered animals of the Zoroastrians are not lawful. The slaughtered animals of the polytheists and the materialists are not lawful. Only the slaughtered animals of the Jews and Christians are lawful. As for the vessels of the disbelievers, they are permissible. If someone asks, "What is the evidence?" we say the evidence is the generality of the statement of Allah the Exalted: . Also, if the People of the Book are such that Allah has made their food permissible for us, it is known that they sometimes bring it to us cooked in their vessels. It is also established that the Messenger (peace and blessings be upon him) was invited by a Jewish boy to bread of barley and a foul-tasting sauce. Then the bag that was thrown at him in Khaybar, 'Abdullah ibn al-Mughaffar (may Allah be pleased with him) took it, turned around, and found the Prophet (peace and blessings be upon him) behind him laughing and eating from it. It was a bag of fat. Then the poisoned sheep that was sent as a gift to the Messenger (peace and blessings be upon him) in Khaybar. All of this indicates that what they touch is pure and not impure. It is pure, so their vessels are permissible. However, it was reported in the hadith of Abu Thalhah al-Khushani that the Messenger (peace and blessings be upon him) said: . This indicates that it is better to avoid it. But many of the scholars interpreted this hadith as referring to people known for handling impurities, such as eating pork and the like. He said that the Messenger (peace and blessings be upon him) forbade eating from their vessels unless we find no other, in which case we wash them and eat from them. This interpretation is good because it is in accordance with the principles of the Shari'ah. It is established that the Prophet (peace and blessings be upon him) performed ablution, and his companions performed ablution from the water skin of a polytheist woman, from the water skin of a polytheist woman, who had filled it with water and carried it...