Al-Siyasa al-Shar'iyyaIbn Taimiya

It is also established that he flogged the drinker on more than one occasion (1), as did his caliphs and the Muslims after him.

Most scholars hold that execution was abrogated. Others say that the ruling remains in force; and it may also be said that it is a discretionary punishment for the ruler to impose when necessary.

It is established that the Prophet—may Allah bless him and grant him peace—administered forty blows with palm fronds and sandals as punishment for drinking wine. Abu Bakr administered forty, while Umar administered eighty during his caliphate. Ali—may Allah be pleased with him—would sometimes administer forty and sometimes eighty (2).

Some scholars therefore say that eighty strokes [أ/ق 43] are obligatory, while others say that forty are obligatory and that the ruler may impose the additional strokes when necessary—such as when people become habituated to drinking wine, when the drinker cannot be deterred without them, or in similar circumstances.

When drinking is uncommon and the drinker’s case is not severe, however, forty strokes suffice. This is the stronger of the two views, and it is the position of al-Shāfiī and one of the two reported positions of Ahmad (3).

(1) Narrated by al-Bukhārī (6773) and Muslim (1706), from the hadith of Anas—may Allah be pleased with him. (2) Narrated by Muslim (1707), from the hadith of Alī—may Allah be pleased with him. (3) (Y) reads: “one of the two opinions.” See *al-Mughnī* (12/498–499).
وثبت عنه أنه جلد الشارب غير مرة (١) هو وخلفاؤه والمسلمون بعده. والقتل عند أكثر العلماء منسوخ، وقيل: هو محكم، وقد يقال: هو تعزيرٌ يفعله الإمام عند الحاجة. وقد ثبت عن النبي ﷺ أنه ضرب في الخمر بالجريد والنعال أربعين، وضرب أبو بكر أربعين، وضرب عمر في خلافته ثمانين. وكان علي ﵁ يضرب مرة أربعين ومرة ثمانين (٢). فمن العلماء مَن يقول: يجب ضرب [أ/ق ٤٣] الثمانين، ومنهم من يقول: الواجب أربعون، والزيادة يفعلها الإمامُ عند الحاجة، إذا أدمن الناسُ الخمرَ أو كان الشارب ممن لا يرتدع بدونها، ونحو ذلك. فأما مع قلة الشاربين وقُرب أمر الشارب فتكفي الأربعون، وهذا أوجه القولين، وهو قول الشافعي وأحمد في إحدى الروايتين (٣).
(١) أخرجه البخاري (٦٧٧٣)، ومسلم (١٧٠٦) من حديث أنس ﵁. (٢) أخرجه مسلم (١٧٠٧) من حديث علي ﵁. (٣) (ي): «أحد القولين». انظر «المغني»: (١٢/ ٤٩٨ - ٤٩٩).

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