Siman 14
Presented here for study, not as a practical ruling. The Shulchan Aruch rules by Sephardi custom, the Rema's glosses by Ashkenazi custom, and the Kitzur follows Ashkenazi custom. For a practical question, ask your rabbi.
א צִיצִית שֶׁעֲשָׂאוֹ עַכּוּ"ם פָּסוּל, דִּכְתִּיב דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל לְאַפּוּקֵי עַכּוּ"ם. הָאִשָּׁה כְּשֵׁרָה לַעֲשׂוֹתָן: הַגָּה: וְיֵשׁ מַחְמִירִין לְהַצְרִיךְ אֲנָשִׁים שֶׁיַּעֲשׂוּ אוֹתָן, וְטוֹב לַעֲשׂוֹת כֵּן לְכַתְּחִלָּה (מָרְדְּכַי ה"ק וְהַגָּהוֹת מַיְמוֹן מֵהִלְכוֹת צִיצִית וְתוס' דַּף מ"ב).
1 The Laws of ציצית That Were Made By A Gentile Or Women And A Borrowed טלית, Containing 5 Se'ifim Tzitzit that are made by a Gentile are invalid, as it is written "speak to the people of Israel" (this statement addresses Jews specifically and) this excludes Gentiles. A Jewish woman may make tzitzit (i.e. they are kosher if made by a woman). Rema: And there are those who are stringent to require men to make them, and it is good to do so optimally (Mordechi and Hagahot Maimon in Hilchot ציצית and Tosefot page 42).
ב הֵטִיל יִשְׂרָאֵל צִיצִיּוֹת בְּבֶגֶד בְּלֹא כַּוָּנָה, אִם אֵין צִיצִיּוֹת אֲחֵרִים (מְצוּיִם) מְתֻקָּנִים לְהַכְשִׁירוֹ יֵשׁ לִסְמֹךְ עַל הַרַמְבַּ"ם שֶׁמַּכְשִׁיר, אֲבָל לֹא יְבָרֵךְ עָלָיו.
2 If a Jew put ציצית on his garment without intention [that by putting ציצית on his garment he will be fufilling the mitzvah], if there are no other ציצית available [to replace those which were put on without the intention of fufilling the precept], one may rely on the Rambam whose halachic opinion is that the ציצית [which were put on without intention of fufilling the precept] are fit, but one should not make the blessing over such ציצית.
ג הַשּׁוֹאֵל מֵחֲבֵרוֹ טַלִּית שֶׁאֵינָהּ מְצֻיֶּצֶת, פָּטוּר מִלְּהָטִיל בָּהּ צִיצִית כָּל ל' יוֹם, דִּכְתִּיב כְּסוּתְךָ וְלֹא שֶׁל אֲחֵרִים, אֲבָל אַחַר שְׁלֹשִׁים יוֹם חַיָּב מִדְּרַבָּנָן, מִפְּנֵי שֶׁנִּרְאֵית כְּשֶׁלּוֹ: הַגָּה: וְאִם הֶחֱזִירוֹ תּוֹךְ שְׁלֹשִׁים יוֹם וְחָזַר וּלְקָחוֹ אֵינוֹ מִצְטָרֵף רַק בָּעֵינָן ל' יוֹם רְצוּפִים (נִמּוּקֵי יוֹסֵף הִלְכוֹת צִיצִית): שְׁאָלָהּ כְּשֶׁהִיא מְצֻיֶּצֶת, מְבָרֵךְ עָלֶיהָ מִיָּד.
3 One who borrows from his friend a טלית that does not have ציצית on it, he is exempt from putting ציצית on it for thirty days, as it is written " your covering/garment" and not of others. But after thirty days, one obligated, on a rabbinic level, [to put ציצית on it] because it looks like it is his. Rema: And if he returns it (the טלית) within 30 days and he takes/borrows the טלית again, [the days from the first and second borrowing] do not combine, rather you need to have thirty consecutive days (Nemukei Yoseph Hilchot Tzitzit). If one borrowed it when it [already] has ציצית, he should recite the blessing on it immediately.
ד מֻתָּר לִטֹּל טַלִּית חֲבֵרוֹ וּלְבָרֵךְ עָלֶיהָ, וּבִלְבַד שֶׁיְּקַפֵּל אוֹתָהּ אִם מְצָאָהּ מְקֻפֶּלֶת: הַגָּה: וְה"ה בִּתְפִלִּין (נ"י פֶּרֶק הַסְפִינָה) אֲבָל אָסוּר לִלְמֹד מִסְּפָרִים שֶׁל חֲבֵרוֹ בְּלֹא דַּעְתּוֹ דְּחַיְשִׁינָן שֶׁמָּא יִקְרַע אוֹתָם בְּלִמּוּדוֹ (נ"י הֲלָכוֹת קְטַנּוֹת):
4 It is permissible to take his friend's טלית and to recite the blessing on it, as long as he folds it [when he is finished] if he found it folded. Rema: And the same law apply's regarding תפילין (Nemukei Yoseph in Perek Ha'sfina (Bava Batra Chapter 5)). But it is forbidden to learn from holy books of his friend without his knowledge, for we are concerned that he will tear them (ie. the pages in the book) while he is learning [from them] (Nimukei Yosef - Halachot Ketanot)
ה טַלִּית שֶׁל שֻׁתָּפִין חַיֶּבֶת בְּצִיצִית דִּכְתִּיב עַל כַּנְפֵי בִגְדֵיהֶם:
5 A טלית belonging to partners is obligated in [the mitzvah of] ציצית, as its written "on the corners of their garment".