Imām Muḥammad ibn Ṣāliḥ Al-ʿUthaymīn [d. 1412 AH] said:
As for the vessels used by the disbelievers, they are permissible [for us]. If someone was to say to us: What is the evidence?
We reply: The general [meaning] of the saying of the Most High:
هُوَ الَّذِي خَلَقَ لَكُم مَّا فِي الْأَرْضِ جَمِيعًا ﴿٢٩﴾
‘It is He who created for you all of that which is on the earth.’
If Allāh has already made the food of the People of the Book [Jews and Christians] permissible for us, then it is well-known that sometimes they will bring it to us cooked in their vessels. Also, it is confirmed that a Jewish boy called the Prophet (ﷺ) to eat bread made from barley with ihālah sanikhah [fat or shortening in a changed state] and he ate from it. He also ate from the poisoned sheep that had been gifted to him in Khaybar [by a Jewish woman]. It is also confirmed that he and his companions performed wuḍūʾ from the vessel of a disbelieving woman.
All of these instances prove unequivocally that that which is in contact with a disbeliever retains its pure state. As for the ḥadīth of Abū Thaʿlabah al-Khushanī (may Allāh be pleased with him) that the Prophet (ﷺ) said:
‘Do not eat from it except if you do not find other than it, [in that case] wash it and eat from it.’
This [ḥadīth] proves that the best course of action is to avoid [the vessels of the disbelievers] altogether. Although there are many scholars who interpret this ḥadīth in the vein that it concerns a people who were known to use their vessels to hold that which is najs [impure] like the flesh of swine and other impurities. They say:
Indeed, the Prophet (ﷺ) forbade their vessels [specifically] except if no other vessel is found. In that case, we clean it and eat from it. This interpretation is sound, and is in keeping with the principles of judicial [Islamic] law.
Source: Al-Sharḥ al-Mumtiʿ: 83-84
Translated by: Riyāḍ al-Kanadī