raisins, or the like, so that the water may become sweet and its saltiness removed; there is no harm in it as long as it does not boil or three days have not passed (1) over it, due to what we narrated from Ibn Abbas. Abu Hurayra said: "I knew that the Messenger of Allah (may Allah bless him and grant him peace) used to fast, so I anticipated his breaking of the fast with nabidh I prepared in a gourd (dubba'), then I brought it to him, and behold, it was bubbling. He said: 'Throw this against the wall, for this is the drink of one who does not believe in Allah and the Last Day.'" Reported by Abu Dawud (2). This is because when it reaches that point, it becomes intoxicating, and every intoxicant is forbidden.
Section: Wine (khamr) is impure, according to the opinion of the generality of scholars, because Allah, the Almighty, forbade it for its own essence, so it is impure, like swine. Every intoxicant is forbidden and impure, for the reason we have mentioned.
Section: What is cooked from juice (asir) and nabidh before its boiling, until it is no longer intoxicating, such as grape molasses (dibs), carob syrup (rubb al-kharrub) (3), and other preserves and sugar, is permissible, because the prohibition was only established for the intoxicant, so in whatever is other than it, it remains on its original state of permissibility (4). Whatever causes intoxication in large quantities, its small quantity is forbidden, whether two-thirds of it have evaporated, or less, or more. Abu Dawud said: "I asked Ahmad about drinking boiled grape juice (tila') when two-thirds of it have gone and one-third remains? He said: 'There is no harm in it.' It was said to Ahmad: 'They say that it intoxicates.' He said: 'It does not intoxicate, and if it were intoxicating, Umar would not have permitted it.'"
Section: There is no harm in fuqqa' (5). Ishaq and Ibn al-Mundhir also held this view. I do not know of any disagreement regarding it, because it does not intoxicate, and if left, it spoils, unlike wine, and things remain upon permissibility unless an argument for their prohibition has come.
Section: It is permissible to prepare nabidh in all vessels. It is narrated from Ahmad that he disliked preparing nabidh in a gourd
(1) Based on the estimation: "or that three days pass". (2) In: The Chapter on Nabidh When It Boils, from the Book of Drinks. Sunan Abi Dawud 2/301. Also reported by al-Nasa'i, in: The Chapter on Mentioning the Reports Used by Those Who Permitted Intoxicating Drinks, from the Book of Drinks. Al-Mujtaba 8/292. And Ibn Majah, in: The Chapter on Nabidh of the Jar, from the Book of Drinks. Sunan Ibn Majah 2/1128. (3) In B and M: "al-kharrunub". Rubb al-Kharrub is the extract/thickened liquid of its fruit after being pressed. (4) In B and M: "al-ibaha". (5) In M: "al-qata'" [as a] distortion. Al-Fuqqa'—like the pattern of 'rumman'—is this [drink] which is consumed; it was named as such due to the froth that rises to its top.
زَبِيبٌ أو نحوهُما؛ ليَحْلُوَ به الماءُ، وتَذْهبَ مُلوحَتُه، فلا بأسَ به ما لم يَغْلِ، أو تَأْتِىَ (١) عليه ثلاثةُ أيَّامٍ؛ لما رَوْينا عن ابن عباسٍ. وقال أبو هُرَيْرةَ: علمتُ أنَّ رسولَ اللَّه -صلى اللَّه عليه وسلم- كان يصومُ، فتحَيَّنْتُ فِطْرَه بَنبِيذٍ صَنَعْتُه في دُبَّاءَ، ثم أتَيْتُه به، فإذا هو يَنِشُّ. فقال: "اضْرِبْ بِهَذَا الحَائِطَ؛ فَإنَّ هذا شَرَابُ مَنْ لا يُؤْمِنُ بِاللهِ والْيَوْمِ الآخِرِ". روَاه أبو داودَ (٢). ولأنَّه إذا بلغَ ذلك صارَ مُسْكِرًا، وكُلُّ مُسْكِرٍ حَرامٌ.
فصل: والخمرُ نَجِسَةٌ. في قولِ عامَّةِ أهلِ العلمِ؛ لأنَّ اللهَ تعالى حَرَّمَها لِعَيْنِها، فكانتْ نَجِسَةً، كالخنزيرِ. وكُلُّ مُسْكِرٍ فهو حَرَامٌ، نَجِسٌ؛ لِمَا ذكرْنا.
فصل: وما طُبِخَ من العَصِيرِ والنَّبِيذِ قَبْلَ غَلَيَانِه، حتى صار غيرَ مُسْكِرٍ، كالدِّبْسِ، ورُبِّ الخَرُّوبِ (٣)، وغيرِهما من المُرَبَّيَاتِ والسُّكَّرِ، فهو مُباحٌ؛ لأنَّ التَّحْريمَ إنَّما ثبتَ في المُسْكِرِ، ففيما عَداهُ يَبْقَى على أصلِ إباحَتِه (٤). وما أسْكَرَ كثيرُه فقليلُه حَرامٌ، سواءٌ ذهبَ منه الثُّلُثانِ، أو أقَلُّ، أو أكثرُ. قال أبو داودَ: سألتُ أحمدَ، عن شُرْبِ الطِّلَاءِ إذا ذهبَ ثُلُثاهُ، وبَقِىَ ثُلثُه؟ قال: لا بأْسَ به. قيل لأحمدَ: إنَّهم يقولونَ: إنَّه يُسْكِرُ. قال: لا يُسْكِرُ، ولو كان يُسْكِرُ ما أحلَّه عمرُ.
فصل: ولا بأْسَ بالفُقَّاعِ (٥). وبه قال إسحاقُ، وابنُ المُنْذِرِ. ولا أعلَمُ فيه خلافًا؛ لأنَّه لا يُسْكِرُ، وإذا تُرِكَ يَفْسُدُ، بخلافِ الخمرِ، والأشياءُ على الإِباحةِ، ما لم يَرِدْ بتَحْريمِها حُجَّةٌ.
فصل: ويجوزُ الانْتِباذُ في الأوْعِيَةِ كلِّها. وعن أحمد، أنَّه كَرِه الانْتِباذَ في الدُّبَّاءِ
(١) على تقدير: "أو أن تأتى".(٢) في: باب في النبيذ إذا غلى، من كتاب الأشربة. سن أبي داود ٢/ ٣٠١.كما أخرجه النسائي، في: باب ذكر الأخبار التي اعتلَّ بها من أباح شراب المسكر، من كتاب الأشربة. المجتبى ٨/ ٢٩٢. وابن ماجه، في: باب نبيذ الجر، من كتاب الأشربة. سنن ابن ماجه ٢/ ١١٢٨.(٣) في ب، م: "الخرنوب". ورب الخروب: سلافة خثارة ثمره بعد اعتصارها.(٤) في ب، م: "الإباحة".(٥) في م: "القطاع" تحريف. والفقاع؛ كرمان: هذا الذي يشرب، أسمى به لما يرتفع في رأسه من الزبد.
