as is sleep. As for their hadith, it is invalid; it is narrated by al-Hakam (27) ibn Sa'd, and Ahmad, may Allah have mercy on him, forbade his hadith, and Ibn al-Mubarak weakened him, and al-Bukhari said: They abandoned him. In his chain of narration is Kharijah ibn Mus'ab (28), and he is also weak. It is not correct to draw an analogy with the insane person; because the insane person’s period usually lasts a long time, and the pen has been lifted from him, and fasting is not mandatory upon him, nor is anything of the laws of obligation, and guardianship is established over him, and it is not permitted over the Prophets, peace be upon them. Fainting is the opposite of that, and that which does not affect the dropping of the five [prayers] does not affect the dropping of what is in excess of them, just like sleep.

Section: Whoever drinks medicine and their intellect vanishes due to it, one must look: if the disappearance is not prolonged, it is like fainting, and if it is prolonged, it is like insanity. As for intoxication, and one who drinks a forbidden substance that removes their intellect at times but not others, it does not affect the dropping of obligation, and they must perform qada' for what they missed during the time their intellect was removed. We do not know of any disagreement regarding this; because if qada' is mandatory upon them due to permissible sleep, then it is more so due to forbidden intoxication.

Section: Regarding medicines containing poisons: if the predominant outcome of drinking and using them is death or insanity, it is not permitted to drink them. If the predominant outcome is safety and benefit is hoped from them, then it is more appropriate to permit drinking them to ward off something more dangerous, just like other medicines. It is possible that it is not permitted, because they are exposing themselves to destruction, so it is not permitted, as if they did not intend them for medical treatment. The first [view] is more correct; because many medicines carry fear of them, yet they have been permitted to ward off what is more harmful than them. So, if we say it is forbidden to drink it, it is like forbidden things such as alcohol and the like; and if we say it is permitted, it is like other permissible medicines. And Allah knows best.