Qur'an, Hadith and Scholars:Alcohol: Difference between revisions
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Alcohol is banned in all major schools of Islamic jurisprudence, both from being sold in an Islamic state and from being consumed by believers. Numerous [[surah]]s of the [[Qur'an]], and passages of the [[hadith]] and [[tafsir]] provide the rational for totally banning alcohol. By extension, other substances that cause similar intoxication are also [[haram]]. | |||
==Qur'an== | ==Qur'an== | ||
Verses concerning alcohol arranged in [[Chronological Order of the Qur'an|chronological order]]. | Verses concerning alcohol arranged in [[Chronological Order of the Qur'an|chronological order]]. | ||
{{Quote|{{Quran|2|219}}|They ask thee concerning wine and gambling. Say: "'''In them is great sin''', and some | {{Quote|{{Quran|2|219}}|They ask thee concerning wine and gambling. Say: "'''In them is great sin''', and some profit, for men; but the sin is greater than the profit." They ask thee how much they are to spend; Say: "What is beyond your needs." Thus doth Allah Make clear to you His Signs: In order that ye may consider-}} | ||
{{Quote|{{Quran|4|43}}|O ye who believe! '''Approach not prayers with a mind befogged''', until ye can understand all that ye say,- nor in a state of ceremonial impurity (Except when travelling on the road), until after washing your whole body. If ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands. For Allah doth blot out sins and forgive again and again.}} | {{Quote|{{Quran|4|43}}|O ye who believe! '''Approach not prayers with a mind befogged''', until ye can understand all that ye say,- nor in a state of ceremonial impurity (Except when travelling on the road), until after washing your whole body. If ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands. For Allah doth blot out sins and forgive again and again.}} | ||
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Allah's Apostle was asked about Al-Bit. He said, "'''All drinks that intoxicate are unlawful''' (to drink.) }} | Allah's Apostle was asked about Al-Bit. He said, "'''All drinks that intoxicate are unlawful''' (to drink.) }} | ||
{{Quote|{{Bukhari|7|69|494}}|Narrated | {{Quote|{{Bukhari|7|69|494}}|Narrated 'Umar: | ||
"Alcoholic drinks are prepared from five things, i.e., raisins, dates. wheat, barley and honey." }} | |||
{{Quote|{{Bukhari|7|69|490}}|Narrated Anas bin Malik: | {{Quote|{{Bukhari|7|69|490}}|Narrated Anas bin Malik: | ||
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{{Quote|{{Muslim|23|4890}}|Anas b. Malik reported: '''Allah revealed the verse in which Allah prohibited the use of liquor'''. In those days no other liquor was drunk but that prepared from dates.}} | {{Quote|{{Muslim|23|4890}}|Anas b. Malik reported: '''Allah revealed the verse in which Allah prohibited the use of liquor'''. In those days no other liquor was drunk but that prepared from dates.}} | ||
{{Quote| | {{Quote| {{Muslim|23|4962}}|2= Jabir reported that a person came from Jaishan, a town of Yemen, and he asked Allah's Apostle (ﷺ) about the wine which was drunk in their land and which was prepared from millet and was called Mizr. Allah's Messenger (ﷺ) asked whether that was intoxicating. He said: | ||
Allah | |||
Yes. Thereupon Allah's Messenger (ﷺ) said: Every intoxicant is forbidden (haraam). Verily Allah the Exalted and Majestic, made a covenant to those who drank intoxicants to make their drink Tinat al-Khabal. They said: Allah's Messenger, what is Tinat a]-Khabal? He said: It is the sweat of the denizens of Hell or the discharge of the denizens of Hell.}} | |||
{{Quote|{{Muslim|17|4226}}|Anas b. Malik reported that a person who had drink wine was brought to Allah's Apostle (may peace be upon him). He gave him forty stripes with two lashes. Abu Bakr also did that, but when Umar (assumed the responsibilities) of the Caliphate, he consulted people and Abd al-Rahman said: '''The mildest punishment (for drinking) is eighty (stripes)''' and 'Umar their prescribed this punishment.}} | {{Quote|{{Muslim|17|4226}}|Anas b. Malik reported that a person who had drink wine was brought to Allah's Apostle (may peace be upon him). He gave him forty stripes with two lashes. Abu Bakr also did that, but when Umar (assumed the responsibilities) of the Caliphate, he consulted people and Abd al-Rahman said: '''The mildest punishment (for drinking) is eighty (stripes)''' and 'Umar their prescribed this punishment.}} | ||
{{Quote|{{Muslim|17|4228}}|Anas b. Malik reported that Allah's Apostle (may peace be upon him) gave a beating with palm branches and shoes, and that Abu Bakr gave forty lashes. When Umar (became the Commander of the Faithful) and the people went near to pastures and towns, he said (to the Companions of the Holy Prophet). What is your opinion about lashing for drinking? Thereupon Abd al-Rahman b. Auf said: My opinion is that you fix it as the mildest punishment. Then ''''Umar inflicted eighty stripes'''.}} | {{Quote|{{Muslim|17|4228}}|Anas b. Malik reported that Allah's Apostle (may peace be upon him) gave a beating with palm branches and shoes, and that Abu Bakr gave forty lashes. When Umar (became the Commander of the Faithful) and the people went near to pastures and towns, he said (to the Companions of the Holy Prophet). What is your opinion about lashing for drinking? Thereupon Abd al-Rahman b. Auf said: My opinion is that you fix it as the mildest punishment. Then ''''Umar inflicted eighty stripes'''.}} | ||
{{Quote|{{Muslim|17|4230}}|Anas reported that '''Allah's Apostle (may peace be upon him) used to strike forty times with shoes and palm branches (in case of drinking of) wine'''. The rest of the hadith is the same and there is no mention of pastures and towns.}} | {{Quote|{{Muslim|17|4230}}|Anas reported that '''Allah's Apostle (may peace be upon him) used to strike forty times with shoes and palm branches (in case of drinking of) wine'''. The rest of the hadith is the same and there is no mention of pastures and towns.}} | ||
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"'''The hadd is imposed for drinking wine even if it does not make the man intoxicated. That is because he drank it to become intoxicated'''. It is the same as that with cutting off the hand of the thief for theft when it is taken from him, even if he has not profited from it and it was returned to its owner. When he stole it, he stole it to take it away." [...] }} | "'''The hadd is imposed for drinking wine even if it does not make the man intoxicated. That is because he drank it to become intoxicated'''. It is the same as that with cutting off the hand of the thief for theft when it is taken from him, even if he has not profited from it and it was returned to its owner. When he stole it, he stole it to take it away." [...] }} | ||
===Ibn Majah=== | ===Ibn Majah=== | ||
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Muhammad ibn Ibrahim ibn Muhammad ibn Yahya informed us> Abu Bakr ibn Abi Khalid> Yusuf ibn Musa al-Marwazi> Ahmad ibn Salih> ‘Anbasah> Yusuf> Ibn Shihab> ‘Ali ibn al-Husayn> Husayn ibn ‘Ali who related that ‘Ali ibn Abi Talib said: “I had an old camel mare which was my share from the booty of Badr. Before that, the Messenger of Allah, Allah bless him and give him peace, had given me an old camel mare from the quint (khums). And when I was going to marry Fatimah, I had an appointment with a goldsmith from Banu Qaynuqa‘ whom I wanted to travel with me to buy Bulrush (Idhkhir) from a goldsmith for my wedding ceremony. I went to gather some saddles, sacks and ropes — for my camels which were kneeled down close to a Helper’s room. When I came back, I found my two camels with their humps cut off, their haunches ripped open and their insides taken away. I could not believe what I saw, and asked: ‘Who did this?’ They said: ‘It was Hamzah ibn ‘Abd al-Muttalib; he is now in the house drinking with some Helpers. They have a songstress who had sung: O Hamzah, proceed to the old fat camels Which are tied in the courtyard. Put the knife to their throat And, O Hamzah, smear blood on them. And feed us from their slices, meat on skewer attached together on glowing fire. For you are, O Abu ‘Umarah, our hope To relieve us from harm and affliction. So when he heard this, he jumped to his sword, cut off the camels’ humps, ripped open their haunches and took away their insides’. I proceeded until I entered in on the Prophet, Allah bless him and give him peace. He had with him Zayd ibn Harithah. The Messenger of Allah, Allah bless him and give him peace, knew why I went to see him. He said: ‘What’s the matter with you?’ I said: ‘O Messenger of Allah, I have not seen anything like what I saw today. Hamzah attacked my camels, cut off their humps, ripped open their haunches and he is still drinking until now in a certain house’. The Messenger of Allah, Allah bless him and give him peace, called for his outer garment and walked off. Zayd ibn Harithah and I followed him. He proceeded until he arrived to the house where Hamzah was drinking. He asked permission to enter and permission was granted. They were all drunk. The Messenger of Allah, Allah bless him and give him peace, began reproaching Hamzah for what he did while Hamzah’s eyes were red from being completely drunk. Hamzah looked at the Messenger of Allah, Allah bless him and give him peace; then he stared at him, looked at his knees, then stared at his face and said: ‘Are you not but the slaves of my father?’ The Messenger of Allah, Allah bless him and give him peace, realised that he was very drunk. He stepped back, left the house and we left after him”. Narrated by Bukhari from Ahmad ibn Salih. This incident was among the reasons which made incumbent the revelation of forbidding intoxicants.}} | Muhammad ibn Ibrahim ibn Muhammad ibn Yahya informed us> Abu Bakr ibn Abi Khalid> Yusuf ibn Musa al-Marwazi> Ahmad ibn Salih> ‘Anbasah> Yusuf> Ibn Shihab> ‘Ali ibn al-Husayn> Husayn ibn ‘Ali who related that ‘Ali ibn Abi Talib said: “I had an old camel mare which was my share from the booty of Badr. Before that, the Messenger of Allah, Allah bless him and give him peace, had given me an old camel mare from the quint (khums). And when I was going to marry Fatimah, I had an appointment with a goldsmith from Banu Qaynuqa‘ whom I wanted to travel with me to buy Bulrush (Idhkhir) from a goldsmith for my wedding ceremony. I went to gather some saddles, sacks and ropes — for my camels which were kneeled down close to a Helper’s room. When I came back, I found my two camels with their humps cut off, their haunches ripped open and their insides taken away. I could not believe what I saw, and asked: ‘Who did this?’ They said: ‘It was Hamzah ibn ‘Abd al-Muttalib; he is now in the house drinking with some Helpers. They have a songstress who had sung: O Hamzah, proceed to the old fat camels Which are tied in the courtyard. Put the knife to their throat And, O Hamzah, smear blood on them. And feed us from their slices, meat on skewer attached together on glowing fire. For you are, O Abu ‘Umarah, our hope To relieve us from harm and affliction. So when he heard this, he jumped to his sword, cut off the camels’ humps, ripped open their haunches and took away their insides’. I proceeded until I entered in on the Prophet, Allah bless him and give him peace. He had with him Zayd ibn Harithah. The Messenger of Allah, Allah bless him and give him peace, knew why I went to see him. He said: ‘What’s the matter with you?’ I said: ‘O Messenger of Allah, I have not seen anything like what I saw today. Hamzah attacked my camels, cut off their humps, ripped open their haunches and he is still drinking until now in a certain house’. The Messenger of Allah, Allah bless him and give him peace, called for his outer garment and walked off. Zayd ibn Harithah and I followed him. He proceeded until he arrived to the house where Hamzah was drinking. He asked permission to enter and permission was granted. They were all drunk. The Messenger of Allah, Allah bless him and give him peace, began reproaching Hamzah for what he did while Hamzah’s eyes were red from being completely drunk. Hamzah looked at the Messenger of Allah, Allah bless him and give him peace; then he stared at him, looked at his knees, then stared at his face and said: ‘Are you not but the slaves of my father?’ The Messenger of Allah, Allah bless him and give him peace, realised that he was very drunk. He stepped back, left the house and we left after him”. Narrated by Bukhari from Ahmad ibn Salih. This incident was among the reasons which made incumbent the revelation of forbidding intoxicants.}} | ||
== | ===Al Munajjid=== | ||
{{Quote|{{cite web|url=https://islamqa.info/en/271192 |title=Fatwa No.271192: Ruling on working in a pharmacy and making or selling medicines containing alcohol or haraam gelatine |publisher=IslamQA |author=Al Munajjid |date=9 September 2017 |archiveurl=https://web.archive.org/web/20170919160832/https://islamqa.info/en/271192 |deadurl=no}}| | |||
I am a pharmacist and am currently living in Germany, where I am in the process of having my university credentials assessed and verified so that I can work and complete my studies in Germany. I want to ask about the ruling on working in a pharmacy in this country, as I may have to make or sell medicines containing gelatin derived from pork, or that may contain alcohol. Please note that I am determined to try hard not to sell these medicines to Muslims if there is an alternative available. | |||
Published Date: 2017-09-09 | |||
Praise be to Allah | |||
Firstly: '''It is not permissible to work in the manufacture of medicines containing alcohol or gelatin derived from pork, because alcohol comes under the heading of khamr (intoxicants), and it is not permissible to consume it, use it as medicine, or mix it with food or drink. Rather what should be done is to destroy it and dispose of it. Anything derived from pork is impure and must be avoided and measures taken to purify oneself from it. So it is not permissible to add it to any kind of medicine, food or drink.''' | |||
'''Ibn al-Qayyim (may Allah have mercy on him) said: Treating sickness with unlawful things is abhorrent both from a rational point of view and from an Islamic point of view.''' As for the Islamic point of view, that is seen in the hadith and other texts that we have quoted above. As for reason, that is seen in the fact that Allah, may He be glorified, only prohibited it because of its evil, for He has not prohibited to this ummah anything good or wholesome as a punishment, as He did in the case of the Children of Israel, as He says (interpretation of the meaning): “For wrongdoing on the part of the Jews, We made unlawful for them [certain] good foods which had been lawful to them” [an-Nisa’ 4:160]. Rather He prohibited to this ummah what He prohibited because of its evil nature. | |||
His prohibition of it is a protection for them, to keep them away from consuming it. So it is not appropriate to seek healing from sickness and disease by means of it, because even if it could be effective in removing the sickness, that will be followed by sickness that is even worse than it, namely spiritual sickness, because of the strength of its evil nature. Thus the one who uses it as medicine to remove physical sickness, is doing so in a way that causes spiritual sickness. | |||
Moreover, the prohibition thereon dictates that one should avoid it and stay away from it by all possible means. Using it as a medicine is making it acceptable to people and making them deal with it, and this is the opposite of what the Lawgiver intended. | |||
Moreover, it is a disease, as was stated by the Lawgiver, so it is not permissible to take it as a remedy. | |||
Moreover, it will have an impact on man’s physical and spiritual being and will cause them to become contaminated with evil, because his body will clearly be affected by the evil nature of the remedy. Therefore if the remedy has evil qualities, it will have an evil impact on his physical being, so how about if the remedy is evil in and of itself? | |||
Hence Allah, may He be glorified, forbade to His slaves all evil foods, drinks and clothing, so that one will not acquire evil qualities under their impact. | |||
End quote from Zaad al-Ma‘aad (4/141) | |||
In Fataawa al-Lajnah ad-Daa’imah (22/106) it says: What is the ruling on benefitting from alcohol and khamr in general, that is, using it in paint for furniture, medicines, fuel, cleaning materials and perfumes, or for cleansing purposes, or to make vinegar? | |||
Answer: Whatever causes intoxication when drunk in large amounts is khamr (intoxicant). Whether the amount is small or large, it is all the same, and it is all the same whether it is called alcohol or is called by some other name. What must be done is to pour it away, and it is prohibited to keep it in order to use it and benefit from it for purposes such as cleaning and cleansing, using it as fuel or perfume, or turning it into vinegar, or any other benefit. | |||
As for that which does not cause intoxication in large amounts, it does not come under the heading of khamr, and it is permissible to use it in perfumes and medicines, and to use it for cleansing wounds and the like. | |||
‘Abdullah ibn Qa‘ood, ‘Abdullah ibn Ghadyaan, ‘Abd ar-Razzaaq ‘Afeefi, ‘Abd al-‘Azeez ibn ‘Abdillah ibn Baaz. End quote. | |||
Secondly: | |||
If there are some manufacturers who mix the medicine with alcohol or haraam gelatine, then they are sinning thereby, as we have mentioned above. Then we should look at the medicine. If the amount added is small, in the sense that one who drinks a large amount of the medicine will not become intoxicated, or if it is fully absorbed and has no impact on the taste, colour or smell, then it is permissible to take this medicine and treat sickness with it. | |||
It says in Fataawa al-Lajnah ad-Daa’imah (22/297): Some medicines and sweets are sold in the marketplace that contain a tiny amount of alcohol. Is it permissible for us to consume them? Please note that if a person were to eat the sweets and have his fill of them, he would never reach the point of intoxication. | |||
Answer: If the alcohol in the sweet or medicine is of a very tiny amount, such that eating or drinking a lot of that thing would not lead to intoxication, then it is permissible to consume it and to sell it, because it does not have any effect on the taste, colour or smell, because it has been absorbed into the pure and permissible components. But it is not permissible for the Muslim to make anything like that or to add it to the food of Muslims, or to help someone else in doing that. End quote. | |||
Thirdly: | |||
It is permissible to sell medicine containing alcohol or haraam gelatine, if the amount that has been added is small or has been fully absorbed. Statements and fatwas on the permissibility of using medicines containing a tiny amount of intoxicant alcohol have been issued by Islamic fiqh councils, and fatwa-issuing councils and bodies in the Muslim world, whilst noting that it is preferable to avoid adding alcohol to any medicines, so as to avoid dubious matters. | |||
It says in a statement of the Islamic Fiqh Council belonging to the Organization of the Islamic Conference, no. 23(11/3) in response to enquiries from the International Institute of Islamic Thought (IIIT) in Washington: | |||
There are many medicines that contain varying amounts of alcohol, between 0.01% and 25%. Most of these medicines are remedies for colds, sore throats, coughs and other common ailments. These alcohol-containing medicines constitute nearly 95% of the medicines for such ailments, which makes it very difficult or even impossible to obtain medicines that are free of alcohol. What is the ruling on taking these medicines? | |||
Answer: The Muslim patient may take medicine containing a small amount of alcohol if alcohol-free medicine is not available, and that medicine has been prescribed by a trustworthy doctor. | |||
End quote from Majallat al-Majma‘, issue no. 3, vol. 3, p. 1087 | |||
In a statement issued by the Islamic Fiqh Council belonging to the Muslim World League, it says: It is permissible to use medicines containing alcohol in small amounts that are fully absorbed, that is dictated by the way in which the medicine is made, when there is no alternative to it, on condition that it be prescribed by a doctor of good character | |||
End quote from Qaraaraat al-Majma‘ al-Fiqhi al-Islami bi Makkah al-Mukarramah, p. 341 | |||
For more information on medicines and products containing haraam gelatin or glycerin, please see the answer to question no. 97541. | |||
Fourthly: | |||
If there is a medicine or product that would cause intoxication if drunk in large amounts, or it contains lard (pig fat), for example, that has not been transformed (istihaalah), then it is not permissible to consume it or sell it. | |||
The one who works in the pharmacy must avoid that. | |||
Conclusion: | |||
The basic principle is that it is permissible to work in pharmacies, and that most types of medicine are permissible. | |||
If it becomes clear that there is a medicine that it is haraam to consume, then it is not permissible to sell it, but there is nothing wrong with continuing to work there whilst avoiding selling that which is haraam. | |||
And Allah knows best.}} | |||
[[Category:QHS]] | [[Category:QHS]] | ||
[[Category:Alcohol]] | |||
[[ar:القرآن_والحديث_والعلماء:_الكحول]] | |||
[[Category:Hudud (punishments)]] | |||
[[Category:Shariah (Islamic Law)]] |
Latest revision as of 02:01, 29 January 2023
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Alcohol is banned in all major schools of Islamic jurisprudence, both from being sold in an Islamic state and from being consumed by believers. Numerous surahs of the Qur'an, and passages of the hadith and tafsir provide the rational for totally banning alcohol. By extension, other substances that cause similar intoxication are also haram.
Qur'an
Verses concerning alcohol arranged in chronological order.
Hadith
Sahih Bukhari
Sahih Muslim
Abu Dawud
I saw the Apostle of Allah (peace be upon him) on the morning of the conquest of Mecca when I was a young boy. He was walking among the people, seeking the camp of Khalid ibn al-Walid. A man who had drunk wine was brought (before him) and he ordered them (to beat him). So they beat him with what they had in their hands. Some struck him with whips, some with sticks and some with sandals. The Apostle of Allah (peace be upon him) threw some dust on his face.
When a man who had drunk wine was brought before AbuBakr, he asked them (i.e. the people) about the number of beatings which they gave him. They numbered it forty. So AbuBakr gave him forty lashes...Hudayn ibn al-Mundhir ar-Ruqashi, who was AbuSasan, said: I was present with Uthman ibn Affan when al-Walid ibn Uqbah was brought to him. Humran and another man bore witness against him (for drinking wine). One of them testified that he had seen him drinking wine, and the other testified that he had seen him vomiting it.
Uthman said: He could not vomit it, unless he did not drink it. He said to Ali: Inflict the prescribed punishment on him. Ali said to al-Hasan: Inflict the prescribed punishment on him.
Al-Hasan said: He who has enjoyed its pleasure should also bear its burden. So Ali said to Abdullah ibn Ja'far: Inflict the prescribed punishment on him. He took a whip and struck him with it while Ali was counting.
When he reached (struck) forty (lashes), he said: It is sufficient. The Prophet (peace be upon him) gave forty lashes. I think he also said: "And AbuBakr gave forty lashes, and Uthman eighty. This is all sunnah (standard practice). And this is dearer to me."The Apostle of Allah (peace be upon him) said: Every intoxicant is khamr (wine) and every intoxicant is forbidden. If anyone drinks wine, Allah will not accept prayer from him for forty days, but if he repents, Allah will accept his repentance. If he repeats it a fourth time, it is binding on Allah that He will give him tinat al-khabal to drink.
He was asked: What is tinat al-khabal, Apostle of Allah? He replied: Discharge of wounds, flowing from the inhabitants of Hell. If anyone serves it to a minor who does not distinguish between the lawful and the unlawful, it is binding on Allah that He will give him to drink the discharge of wounds, flowing from the inhabitants of Hell.The Apostle of Allah (peace be upon him) forbade every intoxicant and everything which produces languidness.
I heard the Apostle of Allah (peace be upon him) say: Every intoxicant is forbidden; if a faraq of anything causes intoxication, a handful of it is forbidden.
When the prohibition of wine (was yet to be) declared, Umar said: O Allah, give us a satisfactory explanation about wine.
So the following verse of Surat al-Baqarah revealed; "They ask thee concerning wine and gambling. Say: In them is great sin...." Umar was then called and it was recited to him.
He said: O Allah, give us a satisfactory explanation about wine.
Then the following verse of Surat an-Nisa' was revealed: "O ye who believe! approach not prayers with a mind befogged...." Thereafter the herald of the Apostle of Allah (peace be upon him) would call when the (congregational) prayer was performed: Beware, one who is drunk should not come to prayer. Umar was again called and it was recited to him).
He said: O Allah, give us a satisfactory explanation about wine. This verse was revealed: "Will ye not then abstain?" Umar said: We abstained.Malik's Muwatta
Yahya said that he heard Malik say, "What is done among us about a person who steals the goods of people which are placed under guard in the markets, and their owners put them in their containers and store them together is that if anyone steals any of that from where it is kept, and its value reaches that for which cutting off the hand is obliged, his hand must be cut off, whether or not the owner of the goods is with his goods and whether it is night or day."
Malik said about some one who stole something for which cutting off the hand was obliged and then what he stole was found with him and he returned it to its owner, "His hand is cut off."
Malik said, "If someon says, 'How can his hand be cut off when the goods have been taken from him and returned to their owner?', it is because he is in the same position as the wine drinker when the smell of the wine is found on his breath and he is not drunk. He is flogged with the hadd.
"The hadd is imposed for drinking wine even if it does not make the man intoxicated. That is because he drank it to become intoxicated. It is the same as that with cutting off the hand of the thief for theft when it is taken from him, even if he has not profited from it and it was returned to its owner. When he stole it, he stole it to take it away." [...]Ibn Majah
Scholars
Ibn Kathir
[يَسْـَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ قُلْ فِيهِمَآ إِثْمٌ كَبِيرٌ]
(They ask you (O Muhammad ) concerning alcoholic drink and gambling. Say: "In them is a great sin...)
`Umar was then summoned and the Ayah was recited to him. Yet, he still said, "O Allah! Give us a clear ruling regarding Al-Khamr." Then, this Ayah that is in Surat An-Nisa' was revealed:
[يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَقْرَبُواْ الصَّلَوةَ وَأَنتُمْ سُكَـرَى]
(O you who believe! Approach not As-Salah (the prayer) when you are in a drunken state.) (4:43)
Then, when the prayer was called for, a person used to herald on behalf of Allah's Messenger, "No drunk person should attend the prayer." Umar was summoned again and the Ayah was recited to him. Yet, he still said, "O Allah! Give us a clear ruling regarding Al-Khamr." Then, the Ayah that is in Surat Al-Ma'idah was revealed, Umar was again summoned and the Ayah was recited to him. When he reached:
[فَهَلْ أَنْتُمْ مُّنتَهُونَ]
(So, will you not then abstain) (5:91) he said, "We did abstain, we did abstain." This is also the narration that Abu Dawud, At-Tirmidhi and An-Nasai collected in their books. `Ali bin Al-Madini and At-Tirmidhi said that the chain of narrators for this Hadith is sound and authentic. We will mention this Hadith again along with what Imam Ahmad collected by Abu Hurayrah Allah's saying in Surat Al-Ma'idah:
[إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالاٌّنصَابُ وَالاٌّزْلاَمُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَـنِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ]
(Intoxicants and gambling, and Al-Ansab, and Al-Azlam are an abomination of Satan's handiwork. So avoid (strictly all) that (abomination) in order that you may be successful.) (5:90)
Allah said:
[يَسْـَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ]
(They ask you (O Muhammad ) concerning alcoholic drinks and gambling.)
As for Al-Khamr, `Umar bin Khattab, the Leader of the faithful, used to say, "It includes all what intoxicates the mind." We will also mention this statement in the explanation of Surat Al-Ma'idah, along with the topic of gambling.
Allah said:
[قُلْ فِيهِمَآ إِثْمٌ كَبِيرٌ وَمَنَـفِعُ لِلنَّاسِ]
(Say: In them is a great sin, and (some) benefits for men.)
As for the harm that the Khamr and gambling cause, it effects the religion. As for their benefit, it is material, including benefit for the body, digesting the food, getting rid of the excrements, sharpening the mind, bringing about a joyous sensation and financially benefiting from their sale. Also, (their benefit includes) earnings through gambling that one uses to spend on his family and on himself. Yet, these benefits are outweighed by the clear harm that they cause which affects the mind and the religion. This is why Allah said:
[وَإِثْمُهُمَآ أَكْبَرُ مِن نَّفْعِهِمَا]
(...but the sin of them is greater than their benefit.)
This Ayah was the beginning of the process of prohibiting Khamr, not explicity, but it only implied this meaning. So when this Ayah was recited to `Umar, he still said, "O Allah! Give us a clear ruling regarding Al-Khamr." Soon after, Allah sent down a clear prohibition of Khamr in Surat Al-Ma'idah:
[يَـأَيُّهَا الَّذِينَ آمَنُواْ إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالاٌّنصَابُ وَالاٌّزْلاَمُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَـنِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ - إِنَّمَا يُرِيدُ الشَّيْطَـنُ أَن يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَآءَ فِى الْخَمْرِ وَالْمَيْسِرِ وَيَصُدَّكُمْ عَن ذِكْرِ اللَّهِ وَعَنِ الصَّلَوةِ فَهَلْ أَنْتُمْ مُّنتَهُونَ ]
(O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansab, and Al-Azlam are an abomination of Shaytan's handiwork. So avoid (strictly all) that (abomination) in order that you may be successful. Shaytan wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allah and from As-Salah (the prayer). So, will you not then abstain) (5:90, 91)
We will mention this subject, by the will of Allah, when we explain Surat Al-Ma'idah.
Ibn `Umar, Ash-Sha`bi, Mujahid, Qatadah, Ar-Rabi` bin Anas and `Abdur-Rahman bin Aslam stated that the first Ayah revealed about Khamr was:
[يَسْـَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ قُلْ فِيهِمَآ إِثْمٌ كَبِيرٌ]
(They ask you about Khamr and gambling. Say: "In them there is great sin.") (2:219)
Then, the Ayah in Surat An-Nisa' was revealed (on this subject) and then the Ayah in Surat Al-Ma'idah which prohibited Khamr.
The Gradual Prohibition of Khamr (Alchoholic Drink)
Imam Ahmad recorded that Abu Maysarah said that `Umar once said, "O Allah! Give us a clear ruling regarding Al-Khamr!" Allah sent down the Ayah of Surat Al-Baqarah:
[يَسْـَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ قُلْ فِيهِمَآ إِثْمٌ كَبِيرٌ]
(They ask you (O Muhammad ) concerning alcoholic drink and gambling. Say: "In them is a great sin...)
`Umar was then summoned and the Ayah was recited to him. Yet, he still said, "O Allah! Give us a clear ruling regarding Al-Khamr." Then, this Ayah that is in Surat An-Nisa' was revealed:
[يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَقْرَبُواْ الصَّلَوةَ وَأَنتُمْ سُكَـرَى]
(O you who believe! Approach not As-Salah (the prayer) when you are in a drunken state.) (4:43)
Then, when the prayer was called for, a person used to herald on behalf of Allah's Messenger , "No drunk person should attend the prayer. `Umar was summoned again and the Ayah was recited to him. Yet, he still said, "O Allah! Give us a clear ruling regarding Al-Khamr." Then, the Ayah that is in Surat Al-Ma'idah was revealed, `Umar was again summoned and the Ayah was recited to him. When he reached:
[فَهَلْ أَنْتُمْ مُّنتَهُونَ]
(So, will you not then abstain) (5:91) he said, "We did abstain, we did abstain." This is also the narration that Abu Dawud, At-Tirmidhi and An-Nasai collected in their books. `Ali bin Al-Madini and At-Tirmidhi said that the chain of narrators for this Hadith is sound and authentic. We will mention this Hadith again along with what Imam Ahmad collected by Abu Hurayrah Allah's saying in Surat Al-Ma'idah:
[إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالاٌّنصَابُ وَالاٌّزْلاَمُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَـنِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ]
(Intoxicants and gambling, and Al-Ansab, and Al-Azlam are an abomination of Satan's handiwork. So avoid (strictly all) that (abomination) in order that you may be successful.) (5:90)
Allah said:
[يَسْـَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ]
(They ask you (O Muhammad ) concerning alcoholic drinks and gambling.)
As for Al-Khamr, `Umar bin Khattab, the Leader of the faithful, used to say, "It includes all what intoxicates the mind." We will also mention this statement in the explanation of Surat Al-Ma'idah, along with the topic of gambling.
Allah said:
[قُلْ فِيهِمَآ إِثْمٌ كَبِيرٌ وَمَنَـفِعُ لِلنَّاسِ]
(Say: In them is a great sin, and (some) benefits for men.)
As for the harm that the Khamr and gambling cause, it effects the religion. As for their benefit, it is material, including benefit for the body, digesting the food, getting rid of the excrements, sharpening the mind, bringing about a joyous sensation and financially benefiting from their sale. Also, (their benefit includes) earnings through gambling that one uses to spend on his family and on himself. Yet, these benefits are outweighed by the clear harm that they cause which affects the mind and the religion. This is why Allah said:
[وَإِثْمُهُمَآ أَكْبَرُ مِن نَّفْعِهِمَا]
(...but the sin of them is greater than their benefit.)
This Ayah was the beginning of the process of prohibiting Khamr, not explicity, but it only implied this meaning. So when this Ayah was recited to `Umar, he still said, "O Allah! Give us a clear ruling regarding Al-Khamr." Soon after, Allah sent down a clear prohibition of Khamr in Surat Al-Ma'idah:
[يَـأَيُّهَا الَّذِينَ آمَنُواْ إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالاٌّنصَابُ وَالاٌّزْلاَمُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَـنِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ - إِنَّمَا يُرِيدُ الشَّيْطَـنُ أَن يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَآءَ فِى الْخَمْرِ وَالْمَيْسِرِ وَيَصُدَّكُمْ عَن ذِكْرِ اللَّهِ وَعَنِ الصَّلَوةِ فَهَلْ أَنْتُمْ مُّنتَهُونَ ]
(O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansab, and Al-Azlam are an abomination of Shaytan's handiwork. So avoid (strictly all) that (abomination) in order that you may be successful. Shaytan wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allah and from As-Salah (the prayer). So, will you not then abstain) (5:90, 91)
We will mention this subject, by the will of Allah, when we explain Surat Al-Ma'idah.
Ibn `Umar, Ash-Sha`bi, Mujahid, Qatadah, Ar-Rabi` bin Anas and `Abdur-Rahman bin Aslam stated that the first Ayah revealed about Khamr was:
[يَسْـَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ قُلْ فِيهِمَآ إِثْمٌ كَبِيرٌ]
(They ask you about Khamr and gambling. Say: "In them there is great sin.") (2:219)
Then, the Ayah in Surat An-Nisa' was revealed (on this subject) and then the Ayah in Surat Al-Ma'idah which prohibited Khamr.Tafsir ibn Kathir
Al Jalalayn
Tafsir al-Jalalayn, trans. Feras Hamza, Royal Aal al-Bayt Institute for Islamic Thought
Satan desires only to precipitate enmity and hatred between you through wine and games of chance, when you partake of them, because of the evil and discord that result therefrom; and to bar you, by your being preoccupied with them, from the remembrance of God and from prayer — He has specifically mentioned it [prayer] so as to magnify it. So will you then desist?, from partaking of them? In other words: Desist!
Tafsir al-Jalalayn, trans. Feras Hamza, Royal Aal al-Bayt Institute for Islamic Thought
Ibn Abbas
Tafsir Ibn 'Abbas, trans. Mokrane Guezzou, Royal Aal al-Bayt Institute for Islamic Thought
Tafsir Ibn 'Abbas, trans. Mokrane Guezzou, Royal Aal al-Bayt Institute for Islamic Thought
Al Wahidi
‘Abd al-Rahman ibn Hamdan al-‘Adl informed us> Ahmad ibn Ja‘far ibn Malik> ‘Abd Allah ibn Ahmad ibn Hanbal> his father> Khalaf ibn al-Walid> Isra’il> Abu Ishaq> Abu Maysarah> ‘Umar ibn al-Khattab who made a supplication, saying: “O Allah, explain to us unequivocally the matter of intoxicants”, and so the verse of Surah al-Baqarah was revealed (They question thee about strong drink and games of chance) [2:219] ‘Umar was summoned and this verse was recited to him. But he prayed again: “O Allah, explain to us unequivocally the matter of intoxicants”, and so the verse of Surah al-Nisa’ was revealed (O ye who believe! Draw not near unto prayer when ye are drunken…). The crier of the Messenger of Allah, Allah bless him and give him peace, used to say after announcing the beginning of any prayer: “Whoever is drunk should not approach the prayer”. Again ‘Umar was summoned and this verse was recited to him. Again he prayed: “O Allah, explain to us unequivocally the matter of intoxicants”. This verse was then revealed (Strong drink and games of chance). ‘Umar was summoned and the verse was recited to him and when it got to the words of Allah (Will ye then have done?), upon which ‘Umar said: “We refrain from it, we refrain from it”. There were things that happened due to the consumption of intoxicants, before they were made lawful, which the Messenger of Allah, Allah bless him and give him peace, disliked. Of these is the story of ‘Ali ibn Abi Talib and Hamzah, may Allah be well pleased with them.
Muhammad ibn Ibrahim ibn Muhammad ibn Yahya informed us> Abu Bakr ibn Abi Khalid> Yusuf ibn Musa al-Marwazi> Ahmad ibn Salih> ‘Anbasah> Yusuf> Ibn Shihab> ‘Ali ibn al-Husayn> Husayn ibn ‘Ali who related that ‘Ali ibn Abi Talib said: “I had an old camel mare which was my share from the booty of Badr. Before that, the Messenger of Allah, Allah bless him and give him peace, had given me an old camel mare from the quint (khums). And when I was going to marry Fatimah, I had an appointment with a goldsmith from Banu Qaynuqa‘ whom I wanted to travel with me to buy Bulrush (Idhkhir) from a goldsmith for my wedding ceremony. I went to gather some saddles, sacks and ropes — for my camels which were kneeled down close to a Helper’s room. When I came back, I found my two camels with their humps cut off, their haunches ripped open and their insides taken away. I could not believe what I saw, and asked: ‘Who did this?’ They said: ‘It was Hamzah ibn ‘Abd al-Muttalib; he is now in the house drinking with some Helpers. They have a songstress who had sung: O Hamzah, proceed to the old fat camels Which are tied in the courtyard. Put the knife to their throat And, O Hamzah, smear blood on them. And feed us from their slices, meat on skewer attached together on glowing fire. For you are, O Abu ‘Umarah, our hope To relieve us from harm and affliction. So when he heard this, he jumped to his sword, cut off the camels’ humps, ripped open their haunches and took away their insides’. I proceeded until I entered in on the Prophet, Allah bless him and give him peace. He had with him Zayd ibn Harithah. The Messenger of Allah, Allah bless him and give him peace, knew why I went to see him. He said: ‘What’s the matter with you?’ I said: ‘O Messenger of Allah, I have not seen anything like what I saw today. Hamzah attacked my camels, cut off their humps, ripped open their haunches and he is still drinking until now in a certain house’. The Messenger of Allah, Allah bless him and give him peace, called for his outer garment and walked off. Zayd ibn Harithah and I followed him. He proceeded until he arrived to the house where Hamzah was drinking. He asked permission to enter and permission was granted. They were all drunk. The Messenger of Allah, Allah bless him and give him peace, began reproaching Hamzah for what he did while Hamzah’s eyes were red from being completely drunk. Hamzah looked at the Messenger of Allah, Allah bless him and give him peace; then he stared at him, looked at his knees, then stared at his face and said: ‘Are you not but the slaves of my father?’ The Messenger of Allah, Allah bless him and give him peace, realised that he was very drunk. He stepped back, left the house and we left after him”. Narrated by Bukhari from Ahmad ibn Salih. This incident was among the reasons which made incumbent the revelation of forbidding intoxicants.Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou, Royal Aal al-Bayt Institute for Islamic Thought
Al Munajjid
I am a pharmacist and am currently living in Germany, where I am in the process of having my university credentials assessed and verified so that I can work and complete my studies in Germany. I want to ask about the ruling on working in a pharmacy in this country, as I may have to make or sell medicines containing gelatin derived from pork, or that may contain alcohol. Please note that I am determined to try hard not to sell these medicines to Muslims if there is an alternative available. Published Date: 2017-09-09 Praise be to Allah
Firstly: It is not permissible to work in the manufacture of medicines containing alcohol or gelatin derived from pork, because alcohol comes under the heading of khamr (intoxicants), and it is not permissible to consume it, use it as medicine, or mix it with food or drink. Rather what should be done is to destroy it and dispose of it. Anything derived from pork is impure and must be avoided and measures taken to purify oneself from it. So it is not permissible to add it to any kind of medicine, food or drink.
Ibn al-Qayyim (may Allah have mercy on him) said: Treating sickness with unlawful things is abhorrent both from a rational point of view and from an Islamic point of view. As for the Islamic point of view, that is seen in the hadith and other texts that we have quoted above. As for reason, that is seen in the fact that Allah, may He be glorified, only prohibited it because of its evil, for He has not prohibited to this ummah anything good or wholesome as a punishment, as He did in the case of the Children of Israel, as He says (interpretation of the meaning): “For wrongdoing on the part of the Jews, We made unlawful for them [certain] good foods which had been lawful to them” [an-Nisa’ 4:160]. Rather He prohibited to this ummah what He prohibited because of its evil nature.
His prohibition of it is a protection for them, to keep them away from consuming it. So it is not appropriate to seek healing from sickness and disease by means of it, because even if it could be effective in removing the sickness, that will be followed by sickness that is even worse than it, namely spiritual sickness, because of the strength of its evil nature. Thus the one who uses it as medicine to remove physical sickness, is doing so in a way that causes spiritual sickness.
Moreover, the prohibition thereon dictates that one should avoid it and stay away from it by all possible means. Using it as a medicine is making it acceptable to people and making them deal with it, and this is the opposite of what the Lawgiver intended.
Moreover, it is a disease, as was stated by the Lawgiver, so it is not permissible to take it as a remedy.
Moreover, it will have an impact on man’s physical and spiritual being and will cause them to become contaminated with evil, because his body will clearly be affected by the evil nature of the remedy. Therefore if the remedy has evil qualities, it will have an evil impact on his physical being, so how about if the remedy is evil in and of itself?
Hence Allah, may He be glorified, forbade to His slaves all evil foods, drinks and clothing, so that one will not acquire evil qualities under their impact.
End quote from Zaad al-Ma‘aad (4/141)
In Fataawa al-Lajnah ad-Daa’imah (22/106) it says: What is the ruling on benefitting from alcohol and khamr in general, that is, using it in paint for furniture, medicines, fuel, cleaning materials and perfumes, or for cleansing purposes, or to make vinegar?
Answer: Whatever causes intoxication when drunk in large amounts is khamr (intoxicant). Whether the amount is small or large, it is all the same, and it is all the same whether it is called alcohol or is called by some other name. What must be done is to pour it away, and it is prohibited to keep it in order to use it and benefit from it for purposes such as cleaning and cleansing, using it as fuel or perfume, or turning it into vinegar, or any other benefit.
As for that which does not cause intoxication in large amounts, it does not come under the heading of khamr, and it is permissible to use it in perfumes and medicines, and to use it for cleansing wounds and the like.
‘Abdullah ibn Qa‘ood, ‘Abdullah ibn Ghadyaan, ‘Abd ar-Razzaaq ‘Afeefi, ‘Abd al-‘Azeez ibn ‘Abdillah ibn Baaz. End quote.
Secondly:
If there are some manufacturers who mix the medicine with alcohol or haraam gelatine, then they are sinning thereby, as we have mentioned above. Then we should look at the medicine. If the amount added is small, in the sense that one who drinks a large amount of the medicine will not become intoxicated, or if it is fully absorbed and has no impact on the taste, colour or smell, then it is permissible to take this medicine and treat sickness with it.
It says in Fataawa al-Lajnah ad-Daa’imah (22/297): Some medicines and sweets are sold in the marketplace that contain a tiny amount of alcohol. Is it permissible for us to consume them? Please note that if a person were to eat the sweets and have his fill of them, he would never reach the point of intoxication.
Answer: If the alcohol in the sweet or medicine is of a very tiny amount, such that eating or drinking a lot of that thing would not lead to intoxication, then it is permissible to consume it and to sell it, because it does not have any effect on the taste, colour or smell, because it has been absorbed into the pure and permissible components. But it is not permissible for the Muslim to make anything like that or to add it to the food of Muslims, or to help someone else in doing that. End quote.
Thirdly:
It is permissible to sell medicine containing alcohol or haraam gelatine, if the amount that has been added is small or has been fully absorbed. Statements and fatwas on the permissibility of using medicines containing a tiny amount of intoxicant alcohol have been issued by Islamic fiqh councils, and fatwa-issuing councils and bodies in the Muslim world, whilst noting that it is preferable to avoid adding alcohol to any medicines, so as to avoid dubious matters.
It says in a statement of the Islamic Fiqh Council belonging to the Organization of the Islamic Conference, no. 23(11/3) in response to enquiries from the International Institute of Islamic Thought (IIIT) in Washington:
There are many medicines that contain varying amounts of alcohol, between 0.01% and 25%. Most of these medicines are remedies for colds, sore throats, coughs and other common ailments. These alcohol-containing medicines constitute nearly 95% of the medicines for such ailments, which makes it very difficult or even impossible to obtain medicines that are free of alcohol. What is the ruling on taking these medicines?
Answer: The Muslim patient may take medicine containing a small amount of alcohol if alcohol-free medicine is not available, and that medicine has been prescribed by a trustworthy doctor.
End quote from Majallat al-Majma‘, issue no. 3, vol. 3, p. 1087
In a statement issued by the Islamic Fiqh Council belonging to the Muslim World League, it says: It is permissible to use medicines containing alcohol in small amounts that are fully absorbed, that is dictated by the way in which the medicine is made, when there is no alternative to it, on condition that it be prescribed by a doctor of good character
End quote from Qaraaraat al-Majma‘ al-Fiqhi al-Islami bi Makkah al-Mukarramah, p. 341
For more information on medicines and products containing haraam gelatin or glycerin, please see the answer to question no. 97541.
Fourthly:
If there is a medicine or product that would cause intoxication if drunk in large amounts, or it contains lard (pig fat), for example, that has not been transformed (istihaalah), then it is not permissible to consume it or sell it.
The one who works in the pharmacy must avoid that.
Conclusion:
The basic principle is that it is permissible to work in pharmacies, and that most types of medicine are permissible.
If it becomes clear that there is a medicine that it is haraam to consume, then it is not permissible to sell it, but there is nothing wrong with continuing to work there whilst avoiding selling that which is haraam.
And Allah knows best.