the laborious attempt to prove that they are called khamr by way of analogy, an area plagued by endless dispute. Since their designation as khamr has been firmly established by explicit texts, the wording of those texts embraces them exactly as it does grape wine—without the slightest difference. This is a straightforward, text-based method that dispenses with any need for analogy, whether regarding the name or the ruling.
Moreover, clear and manifest analogy itself demands equality between the two, for the unanimous consensus holds that even a small amount of grape wine is forbidden, though it may not intoxicate. People do not stop at the non-intoxicating limit; a little of it leads to a lot. That very rationale applies to every other intoxicating beverage. To distinguish between them is to draw distinctions where none exist, and that is invalid. Were analogy the only evidence, it would suffice to establish the prohibition—how much more so when we possess the aforementioned reports whose chains are beyond criticism and whose meanings are crystal-clear; they are sound indeed. Allah is the granter of success.
Furthermore, permitting a small quantity that does not intoxicate from a drink whose larger amount does is impractical, for it cannot be precisely determined. The proportion of the intoxicating substance—alcohol—differs from one beverage to another: a small measure of one drink may contain a high alcohol content and intoxicate, while a larger measure of another may contain less and fail to do so. It also varies with the constitution and health of the drinkers, as is plainly evident. The wisdom of the Shariah rejects the claim that such a drink is lawful; it is the same Shariah that teaches, “Leave what makes you doubt for what does not,” and, “Whoever grazes around the sanctuary is likely to fall into it.”
Be aware that the presence of such opinions—contradicting both the Sunnah and sound analogy—within certain schools obliges every Muslim who is perceptive in his religion and compassionate toward his own soul not to hand over the reins of his mind, reflection, and creed to anyone who is not infallible, no matter how great that person’s knowledge, piety, or righteousness. Rather, he must take from the very sources they took from—the Book and the Sunnah—if he is qualified; otherwise, he should consult those who are. Allah the Exalted says: “Ask those who possess knowledge if you do not know.”