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—indeed, the very opposite is more warranted.
Bishr ibn al-Walid related: “I heard the judge Abu Yusuf say, ‘No one who has ever held the office of judge was more deeply versed in the religion of Allah, more proficient in reciting His Book, more forthright in declaring the truth for Allah’s sake, or more restrained concerning worldly wealth than Ibn Abi Layla.’
I asked, ‘And what about Ibn Shubruma?’
He answered, ‘That man is excessively talkative.’
Bishr continued: “Hafs ibn Ghiyath was appointed to the judiciary without consulting Abu Yusuf, which angered him. He said to me and to Hasan al-Lu’lu’i, ‘Track Hafs’s rulings.’
“So we traced his judgments. When Abu Yusuf reviewed them he remarked, ‘These are borrowed from the decisions of Ibn Abi Layla.’
“Then he said, ‘Examine his contracts and official registers as well.’
“We did so, and after looking through them he concluded, ‘Hafs and men of his ilk are only being aided because of their devotion to standing in prayer during the night.’”
Al-Bukhari narrates (10/39) on the authority of Ibn Umar that Umar—may Allah be pleased with him—delivered a sermon from the Prophet’s pulpit and said: “The prohibition of khamr (intoxicant) has been revealed. It can be produced from five sources: grapes, dates, wheat, barley, and honey. Khamr is anything that clouds the mind.”
These reports clearly refute the claim that khamr is limited to grape juice or strong, unfermented fresh dates, and they invalidate the opinion that nothing counts as khamr except what is made from grapes, raisins, fresh dates, or dried dates. Rather, every intoxicant is khamr, for khamr is whatever obscures the intellect.
Umar’s mention of those five items is not because khamr can issue only from them. Anything with the same property—such as maize, millet, and the like—shares their ruling. They were singled out merely because they were familiar beverages at that time.
The prophetic statement “Whatever intoxicates in large amounts, its small amount is also forbidden” proves that the prohibition concerns the very genus of intoxicants; it does not depend on whether actual drunkenness occurs. The first sip is as unlawful and as liable to the prescribed penalty as the last sip that produces inebriation, because every portion contributes equally to the state of intoxication.
Malik’s Muwatta (2/842) transmits with a sound chain from al-Saʾib b. Yazid that Umar said: “I detected the odor of drink on so-and-so. He claims he consumed al-tilaʾ (a fermented syrup). I will question him about what he drank: if it intoxicates, I shall flog him the full legal punishment.”
Ali—may Allah ennoble his face—stated: “If anyone is brought to me for having drunk khamr or any intoxicating nabidh, I will apply the prescribed flogging.”
As for the lawful nabidh mentioned in an authentic hadith, it is prepared by soaking a few dates in water overnight and drinking the infusion the next morning. It is called nabidh because the dates are “thrown” (nubidha) into the vessel. This permissible nabidh is simply the infusion so long as it has not become strong; once it ferments and boils, it is forbidden.
وَعَكسُهُ أَوْلَى.
وَقَالَ بِشْرُ بنُ الوَلِيْدِ: سَمِعْتُ القَاضِي أَبَا يُوْسُفَ يَقُوْلُ: مَا وَلِيَ القَضَاءَ أَحَدٌ أَفْقَهُ فِي دِيْنِ اللهِ، وَلاَ أَقرَأُ لِكِتَابِ اللهِ، وَلاَ أَقْوَلُ حَقّاً بِاللهِ، وَلاَ أَعفُّ عَنِ الأَمْوَالِ مِنِ ابْنِ أَبِي لَيْلَى.
قُلْتُ: فَابْنُ شُبْرُمَةَ؟
قَالَ: ذَاكَ رَجُلٌ مِكثَارٌ.
قَالَ بِشْرٌ: وَوَلِيَ حَفْصُ بنُ غِيَاثٍ القَضَاءَ مِنْ غَيْرِ مَشُوْرَةِ أَبِي يُوْسُفَ، فَاشْتدَّ عَلَيْهِ، فَقَالَ لِي وَلِحَسَنٍ اللُّؤْلُؤِيِّ: تَتَبَّعَا قَضَايَاهُ.
فَتتبَّعْنَا قَضَايَاهُ، فَلَمَّا نَظَرَ فِيْهَا، قَالَ: هَذَا مِنْ قَضَاءِ ابْنِ أَبِي لَيْلَى.
ثُمَّ قَالَ: تَتبَّعُوا الشُّروطَ وَالسِّجلاَّتِ.
فَفَعَلْنَا، فَلَمَّا نَظَرَ فِيْهَا، قَالَ: حَفْصٌ وَنُظرَاؤُهُ يُعَانُوْنَ بِقِيَامِ اللَّيلِ.
= وروى البخاري ١٠ / ٣٩ عن ابن عمر قال: خطب عمر رضى الله عنه، على منبر رسول الله، ﷺ، فقال: إنه قد نزل تحريم الخمر، وهي من خمسة أشياء: العنب، والتمر، والحنطة، والشعير، والعسل.
والخمر ما خامر العقل " ففي هذه الأحاديث دليل واضح على بطلان
قول من زعم أن الخمر إنما هي عصير العنب أو الرطب النئ الشديد منه، وعلى فساد قول من زعم ألا خمر إلا من العنب، أو الزبيب أو الرطب، أو التمر.
بل كل مسكر خمر، وأن الخمر ما يخامر العقل.
وتخصيص الاشياء الخمسة الواردة في أثر عمر بالذكر ليس لان الخمر لا تكون إلا منها، بل كل ما كان في معناها: من ذرة وسلت وغيرهما فحكمه حكمها.
وتخصيصها بالذكر لكونها معهودة في ذلك الزمان.
وفي قوله " ما أسكر كثيره فقليله حرام " دليل على أن التحريم في جنس المسكر، ولا يتوقف على السكر، بل الشربة الأولى منه، في التحريم ولزوم الحد مثل الشربة الأخيرة التي يحصل منها السكر، لان جميع أجزائه في المعاونة على السكر سواء.
وفي " الموطأ " ٢ / ٨٤٢ بسند صحيح عن السائب بن يزيد، أن عمر قال: إنى وجدت من فلان ريح شراب، فزعم أنه شرب الطلاء، وأنا سائل عم شرب، فإن كان يكسر جلدته، فجلده الحد تاما.
وقال علي ﵁: لا أوتى بأحد شرب خمرا، ولا نبيذا مسكرا إلا جلدته الحد.
وأما النبيذ المباح، الذي ورد في الحديث الصحيح، فهو أن ينقع في الماء تمرات من الليل، ثم يشرب في الصباح، وسمي نبيذا لأنه ينبذ في الاناء: أي يطرح فيه.
فالنبيذ المباح هو النقيع ما لم يشتد، فإذا اشتد وغلا حرم.