a corrupting power whose effects upon the heart, and then the body, in this world and the Hereafter far outweigh the slight benefit they may bring to the body alone, and only in this world. Moreover, even if we do not know precisely how forbidden things cause harm, we are certain that their harms outweigh whatever benefits we suppose they possess. Understand this well, for it reveals the legal reasoning behind this issue and its underlying wisdom.

As for the argument that this would lead to producing wine:

It carries no weight, since wine can be obtained from the People of the Book, while producing it remains forbidden. The discussion concerns only wine that already exists. This argument is also countered by using wine to extinguish a fire or relieve choking when nothing else is available.

As for wine alone being subject to a prescribed punishment:

Al-Hasan al-Basrī also holds that consuming carrion, blood, and pork incurs a prescribed punishment. The distinction, however, is that people have a natural inclination and an active desire for wine. A deterrent established by religious law, involving punishment in this world as well, was therefore instituted to counter that inclination and encourage less drinking. This is not the case with other forbidden things toward which people feel neither much inclination nor any strong desire.

The third argument:

Hassān ibn Mukhāriq narrated that Umm Salamah said: “A daughter of mine fell ill, so I prepared an infusion for her in a jug. The Prophet, peace and blessings be upon him, came in while it was bubbling and said, ‘What is this?’

I replied, ‘My daughter fell ill, so we prepared this infusion for her.’ He said: