For Allah the Exalted said in the verse of prohibition: "But if one is forced by necessity, without willful disobedience nor transgressing due limits, then there is no sin on him" (Qur'an 2:173). And if he drinks it out of thirst, we examine: if it is mixed with something that quenches thirst, it is permitted to repel it in case of necessity, just as the dead animal (carrion) is permitted in times of famine, and just as it is permitted to repel choking. We have narrated in the hadith of Abdullah ibn Hudhafah that the Byzantines captured him, and their tyrant imprisoned him in a house containing water mixed with wine and roast pork, so that he would eat it and drink the wine. He left him for three days, but he did not do so. Then they released him when they feared he would die, so he said: "By Allah, Allah had permitted it for me, for I am compelled, but I would not let you rejoice at the expense of the religion of Islam." But if he drinks it undiluted, or mixed with something small that does not quench thirst, or drinks it for medical treatment, it is not permitted for him, and the hadd punishment is upon him. Abu Hanifah said: It is permitted to drink it for both [thirst and medical treatment]. There are two opinions among the Shafi'is, like the two madhhabs. And a third opinion is that it is permitted to drink it for medical treatment but not for thirst, because it is a state of necessity, so it is permitted therein, like repelling choking and all other things one is forced to do. Our evidence is what Imam Ahmad narrated with his chain of narration from Tariq ibn Suwayd, that he asked the Messenger of Allah (peace and blessings of Allah be upon him) and said: "I only make it for medicine." He said: "It is not a medicine, but rather a disease." And with his chain of narration from Mukhariq, that the Prophet (peace and blessings of Allah be upon him) entered upon Umm Salamah, while she had prepared nabidh in a jar. He left while the nabidh was bubbling, so he said: "What is this?" She said: "So-and-so complained of her stomach, so I steeped it for her." He pushed it with his foot and broke it, saying: "Allah has not placed a cure in what He has forbidden for you."
(23) Surah al-Baqarah 173. (24) Ibn Hajar mentioned it in al-Isabah 4/59, and attributed it to al-Bayhaqi. (25) In the copies: "li-daf'" (to repel). (26) In: Al-Musnad 4/311, 317, 5/292, 293, 6/399. It was also recorded by Muslim, in: The Chapter on the Prohibition of Seeking Medical Treatment with Khamr, from the Book of Drinks. Sahih Muslim 3/1573. And Abu Dawud, in: The Chapter on Disliked Medicines, from the Book of Medicine. Sunan Abi Dawud 2/334. And al-Tirmidhi, in: The Chapter on What Has Been Said Regarding the Dislike of Seeking Medical Treatment with Intoxicants, from the Chapters of Medicine. 'Aridat al-Ahwadhi 8/200-202. And Ibn Majah, in: The Chapter on the Prohibition of Seeking Medical Treatment with Khamr, in the Book of Medicine. Sunan Ibn Majah 2/1157. And al-Bayhaqi, in: The Chapter on the Prohibition of Seeking Medical Treatment with Intoxicants, from the Book of Sacrifices. Al-Sunan al-Kubra 10/4. (27) Al-Suyuti mentioned in: Al-Jami' al-Kabir 1/175, that it is found in al-Bayhaqi, Abu Ya'la, and al-Tabarani in al-Kabir. It was recorded by al-Bayhaqi, in: The Chapter on the Prohibition of Seeking Medical Treatment with Intoxicants, from the Book of Sacrifices. Al-Sunan al-Kubra 10/5.
فإنَّ اللَّه تعالى قال في آيَةِ التَّحْرِيمِ: {فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَلَا إِثْمَ عَلَيْهِ} (٢٣). وإن شَرِبَها لِعَطَشٍ، نَظَرْنا؛ فإن كانتْ مَمْزوجَةً بما يَرْوِى من العَطَشِ، أُبِيحَتْ لدَفْعِه عندَ الضَّرورةِ، كما تُبَاحُ المَيْتَةُ عند المَخْمَصَةِ، وكَإباحَتِها لدَفْعِ الغُصَّةِ، وقد رَوَيْنا في حديثِ عبدِ اللَّه بنِ حُذافةَ، أنَّه أَسَرَه الرُّومُ، فحبَسَه طاغيتُهم في بيتٍ فيه ماءٌ مَمْزوجٌ بخَمْرٍ، ولَحمُ خنزيرٍ مَشْوِىٌّ، ليَأْكُلَه ويَشْربَ الخمرَ، وتركَه ثلاثةَ أيامٍ، فلم يفْعَلْ، ثم أخْرَجُوه حين خَشَوا مَوْتَه، فقال: واللهِ لقد كانَ اللهُ أحَلَّه لي، فإنِّى مُضْطَرٌّ، ولكن لم أكُنْ لأُشْمِتَكُمْ بدِينِ الإِسْلامِ (٢٤). وإن شَرِبَها صِرْفًا، أو مَمْزُوجةً بِشىءٍ يَسِيرٍ لا يَرْوِى من العَطَشِ، أو شَرِبَها للتَّداوِى، لم يُبَحْ له ذلك، وعليه الحَدُّ. وقال أبو حنيفة: يُباحُ شربُها لهما. وللشافعيَّةِ وَجْهانِ، كالمذْهَبَيْن. ووجهٌ ثالثٌ، يُباحُ شربُها للتَّدَاوى دُونَ العَطَشِ؛ لأنَّها حالُ ضَرورَةٍ، فأُبِيحَتْ فيها، كدَفْعِ (٢٥) الغُصَّةِ وسائرِ ما يُضْطَرُّ إليه. ولَنا، ما رَوَى الإِمامُ أحمدُ (٢٦)، بإسْنادِه عن طارقِ بنِ سُوَيدٍ، أنَّه سأل رسولَ اللَّه -صلى اللَّه عليه وسلم-، فقال: إنَّما أصنعُها للدَّواءِ. فقال: "إنَّه لَيْسَ بِدَوَاءٍ، وَلَكِنَّهُ دَاءٌ". وبإسْنادِه عن مُخارِقٍ، أنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- دخلَ على أُمِّ سَلَمةَ، وقد نَبَذَتْ نَبِيذًا في جَرَّةٍ، فخرجَ والنَّبِيذُ يَهْدِرُ، فقال: "مَا هَذَا؟ ". فقالَتْ: فلانةُ اشْتكَتْ بطنَها، فنَقَعْتُ لها، فدَفَعَه برِجْلِه فكسَره، وقال: "إنَّ اللهَ لم يَجْعَلْ فِيمَا حَرَّمَ عَلَيْكُمْ شِفَاءً" (٢٧).
(٢٣) سورة البقرة ١٧٣.(٢٤) أورده ابن حجر في الإِصابة ٤/ ٥٩. وعزاه إلى البيهقي.(٢٥) في النسخ: "لدفع".(٢٦) في: المسند ٤/ ٣١١، ٣١٧، ٥/ ٢٩٢، ٢٩٣، ٦/ ٣٩٩.كما أخرجه مسلم، في: باب تحريم التداوى بالخمر، من كتاب الأشربة. صحيح مسلم ٣/ ١٥٧٣. وأبو داود، في: باب في الأدوية المكروهة، من كتاب الطب. سنن أبي داود ٢/ ٣٣٤. والترمذي، في: باب ما جاء في كراهية التداوى بالمسكر، من أبواب الطب. عارضة الأحوذى ٨/ ٢٠٠ - ٢٠٢. وابن ماجه، في: باب النهى أن يتداوى بالخمر، في كتاب الطب. سنن ابن ماجه ٢/ ١١٥٧. والبيهقي، في: باب النهى عن التداوى بالمسكر، من كتاب الضحايا. السنن الكبرى ١٠/ ٤.(٢٧) ذكر السيوطي، في: الجامع الكبير ١/ ١٧٥، أنه عند البيهقي، وأبى يعلى، والطبراني في الكبير. وأخرجه البيهقي، في: باب النهى عن التداوى بالمسكر، من كتاب الضحايا. السنن الكبرى ١٠/ ٥.
