Majmu' al-FatawaIbn Taimiya

Some people say, “Like henbane, it alters the mind but does not intoxicate.” This is not so. Rather, it produces euphoria, pleasure, and exhilaration like wine, and this is what prompts people to consume it. A little leads to more, just as with intoxicating drink. Those accustomed to it find it harder to give up than wine. Its harm is therefore greater than that of wine in certain respects.

For this reason, the jurists have said that consuming it incurs the prescribed punishment, just as drinking wine does. They differed over its “ritual impurity,” with three views within the school of Ahmad and other schools. Some held that it is impure; others held that it is not. A third view holds that its moist form is impure like wine, whereas its dry form is not. The correct view is that ritual impurity applies to all its forms, just as it applies to wine in both solid and liquid form.

Anyone intoxicated by an intoxicating drink or intoxicating hashish may not approach the mosque until he becomes sober, and his prayer is not valid until he knows what he is saying. In either case, he must wash his mouth, hands, and clothes. Prayer remains an individual obligation, but unless he repents, his prayers are not accepted for forty days, as the Prophet, may Allah bless him and grant him peace, said:

“Whoever drinks wine will have no prayer accepted from him for forty days. If he repents, Allah will accept his repentance. If he returns to drinking it, no prayer will be accepted from him for forty days. If he repents, Allah will accept his repentance. If he returns to drinking it again, it will be incumbent upon Allah to make him drink from the mire of corruption.” He was asked, “What is the mire of corruption?” He replied, “The discharge of the people of the Fire—or the sweat of the people of the Fire.”

As for someone’s claim that no verse or hadith addresses this substance, that stems from his ignorance. The Quran and hadith contain comprehensive statements that constitute general principles and universal propositions, encompassing everything that

وَمِنْ النَّاسِ مَنْ يَقُولُ. إنَّهَا تُغَيِّرُ الْعَقْلَ فَلَا تُسْكِرُ كَالْبَنْجِ؛ وَلَيْسَ كَذَلِكَ بَلْ تُورِثُ نَشْوَةً وَلَذَّةً وَطَرَبًا كَالْخَمْرِ وَهَذَا هُوَ الدَّاعِي إلَى تَنَاوُلِهَا وَقَلِيلُهَا يَدْعُو إلَى كَثِيرِهَا كَالشَّرَابِ الْمُسْكِرِ وَالْمُعْتَادُ لَهَا يَصْعُبُ عَلَيْهِ فِطَامُهُ عَنْهَا أَكْثَرَ مِنْ الْخَمْرِ؛ فَضَرَرُهَا مِنْ بَعْضِ الْوُجُوهِ أَعْظَمُ مِنْ الْخَمْرِ؛ وَلِهَذَا قَالَ الْفُقَهَاءُ: إنَّهُ يَجِبُ فِيهَا الْحَدُّ كَمَا يَجِبُ فِي الْخَمْرِ. وَتَنَازَعُوا فِي " نَجَاسَتِهَا " عَلَى ثَلَاثَةِ أَوْجُهٍ فِي مَذْهَبِ أَحْمَد وَغَيْرِهِ. فَقِيلَ هِيَ نَجِسَةٌ. وَقِيلَ: لَيْسَتْ بِنَجِسَةِ. وَقِيلَ: رُطَبُهَا نَجِسٌ كَالْخَمْرِ وَيَابِسُهَا لَيْسَ بِنَجِسِ. وَالصَّحِيحُ أَنَّ النَّجَاسَةَ تَتَنَاوَلُ الْجَمِيعَ كَمَا تَتَنَاوَلُ النَّجَاسَةُ جَامِدَ الْخَمْرِ وَمَائِعَهَا فَمَنْ سَكِرَ مِنْ شَرَابٍ مُسْكِرٍ أَوْ حَشِيشَةٍ مُسْكِرَةٍ لَمْ يَحِلَّ لَهُ قُرْبَانُ الْمَسْجِدِ حَتَّى يَصْحُوَ وَلَا تَصِحُّ صَلَاتُهُ حَتَّى يَعْلَمَ مَا يَقُولُ وَلَا بُدَّ أَنْ يَغْسِلَ فَمَهُ وَيَدَيْهِ وَثِيَابَهُ فِي هَذَا وَهَذَا وَالصَّلَاةُ فَرْضُ عَيْنِيَّةٍ؛ لَكِنْ لَا تُقْبَلُ مِنْهُ حَتَّى يَتُوبَ أَرْبَعِينَ يَوْمًا كَمَا قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ {مَنْ شَرِبَ الْخَمْرَ لَمْ تُقْبَلْ لَهُ صَلَاةٌ أَرْبَعِينَ يَوْمًا فَإِنْ تَابَ تَابَ اللَّهُ عَلَيْهِ فَإِنْ عَادَ فَشَرِبَهَا لَمْ تُقْبَلْ لَهُ صَلَاةٌ أَرْبَعِينَ يَوْمًا فَإِنْ تَابَ تَابَ اللَّهُ عَلَيْهِ فَإِنْ عَادَ فَشَرِبَهَا كَانَ حَقًّا عَلَى اللَّهِ أَنْ يَسْقِيَهُ مِنْ طِينَةِ الْخَبَالِ قِيلَ: وَمَا طِينَةُ الْخَبَالِ؟ قَالَ: عُصَارَةُ أَهْلِ النَّارِ أَوْ عَرَقُ أَهْلِ النَّارِ} وَأَمَّا قَوْلُ الْقَائِلِ: إنَّ هَذِهِ مَا فِيهَا آيَةٌ وَلَا حَدِيثٌ: فَهَذَا مِنْ جَهْلِهِ؛ فَإِنَّ الْقُرْآنَ وَالْحَدِيثَ فِيهِمَا كَلِمَاتٌ جَامِعَةٌ هِيَ قَوَاعِدُ عَامَّةٌ وَقَضَايَا كُلِّيَّةٌ، تَتَنَاوَلُ كُلَّ مَا

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