English
Thawr ibn Zayd al-Diyali narrated that Umar ibn al-Khattab (may Allah be pleased with him) sought counsel regarding a man who drank wine. Ali (may Allah be pleased with him) said to him: We see that you should lash him eighty times, for when he drinks, he becomes intoxicated, and when he is intoxicated, he raves, and when he raves, he slanders, or as he said. So Umar (may Allah be pleased with him) lashed eighty times for drinking wine. [Narrated by Malik, and connected by al-Daraqutni, al-Nasa’i, and al-Hakim, who authenticated it. Abd al-Razzaq narrated it connected through another chain.]
In a narration by Muslim from Anas ibn Malik (may Allah be pleased with him), the Prophet (ﷺ) was brought a man who had drunk wine, and he lashed him with two palm branches about forty times. He said: Abu Bakr (may Allah be pleased with him) did the same. When it was Umar’s (may Allah be pleased with him) time, he consulted the people, and Abd al-Rahman (may Allah be pleased with him) said: The lightest of punishments is eighty. So Umar (may Allah be pleased with him) ordered it.
Ahmad narrated from Abu Sa’id (may Allah be pleased with him), who said: During the time of the Messenger of Allah (ﷺ), a man was lashed for drinking wine with two sandals, forty times. When it was Umar’s time, a whip was used instead of each sandal. Al-Tirmidhi narrated something similar and deemed it good.
Abu Hanifa narrated from Ibn Mas’ud (may Allah be pleased with him), who said: A man brought his nephew, who was intoxicated and had lost his senses, to him. He ordered that he be detained until he sobered and recovered from intoxication. Then he called for a whip, cut its date cluster, softened it, and summoned a flogger, saying: Lash on the skin, raise your hand in lashing, and do not start with your armpits. He said: Abdullah began counting until he completed eighty lashes, then released him. The elder said: O Abu Abd al-Rahman, by Allah, he is my nephew, and I have no child besides him. He said: The worst guardian of an orphan is you, by Allah, you neither disciplined him when young nor protected him when grown.
Possible references (unverified, pending editorial review)
- Candidate: Sahih Muslim 1706a (unverified) 98% confidence
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Commentary and footnotes (4)
Note 1
(1) The statement: Umar ibn al-Khattab sought counsel, etc.: The imams unanimously agreed on the prohibition of wine and its impurity, that drinking a large or small amount warrants punishment, and that one who permits it is ruled a disbeliever. The punishment is not less than forty by consensus, and the disagreement is only regarding increasing beyond forty. Abu Hanifa and Malik said: Eighty, like the punishment for slander, except that the punishment for slander is established by the Qur’an, while the basis for the punishment for drinking is established by prophetic narrations, and its amount is established by the consensus of the Companions. Al-Shafi’i said: Forty, and anything beyond forty is discretionary, and the imam may increase the penalty if his judgment leads to it. I say: Al-Kharqi preferred eighty. Ibn Abd al-Barr said: The majority of scholars from the early and later generations hold that the punishment for drinking is eighty, and this is the view of al-Thawri, al-Awza’i, Ishaq, Ahmad, and one of al-Shafi’i’s two opinions. The Companions reached a consensus during Umar’s time on this, with no opposition, and a group of the Followers held this view. Disagreement on this is like an outlier opinion refuted by the majority. Ibn Mas’ud said: What Muslims see as good is good with Allah. The Prophet (ﷺ) said: Follow my Sunnah and the Sunnah of the rightly guided caliphs. This applies to a free person, but for a slave, it is half by consensus. They agreed that the punishment for drinking is carried out with a whip, except what is narrated from al-Shafi’i that it is carried out with hands, sandals, and the edge of clothing. I say: The truth is with the majority due to the Companions’ consensus on the whip. [Mercy of the Nation, Attainment of Desires, Foundation of Care, Exalted Commentary, selected from them.]
Note 2
(2) The statement: A man brought his nephew, intoxicated, etc.: Know that this narration contains benefits, including: The punishment is not carried out except when sober, not when intoxicated, so he feels the pain of the punishment and deterrence is achieved, so the intoxicated is detained until he recovers. Also, intoxication warrants punishment only if the mind is completely lost, unable to distinguish the sky from the earth, which is the decisive limit for punishment, not for invalidating ablution. The prohibition of intoxicants other than wine requires raving, as precaution is necessary in punishments, taken from the narration: Avoid punishments with doubts, according to Abu Hanifa. According to the other two, raving applies absolutely for prohibition, and for the obligation of punishment, both apply, and their view is preferred for fatwa. According to al-Shafi’i, its effect must appear in his walk, movements, and limbs. Also, punishment is carried out only with a trimmed whip or stick, not with palm branches or sandals, as was done initially when wine was prohibited, then its abrogation and the abrogation of forty were established by the consensus during Umar’s caliphate for eighty. Also, he is lashed on bare skin, not over clothing. Also, the flogger raises his hand in lashing. Also, he does not raise it to expose his armpit or side. Also, the punishment for wine is eighty lashes with a stick, not forty. Also, the guardian must discipline the young, improve them, and correct their habits to prevent immorality and corruption. Also, a Muslim should be protected. Also, the imam’s compassion, gentleness, and concern for the punished, and sorrow for their punishment. Also, forgiveness and pardon are preferred before bringing them to the imam. Also, the imam cannot refrain from enforcing punishment once presented. [Taken from Systematization of Order, Explanation of Protection, Foundation of Care.]
Note 1
(١)قوله: إن عمر بن الخطاب استشار إلخ: أجمع الأئمة على تحريم الخمر ونجاستها، وإن شرب كثيرها وقليلها موجب للحد، وإن من استحلها حكم بكفره، ولا ينقص حده عن الأربعين إجماعًا، والخلاف إنما هو في الزيادة على الأربعين، فقال أبو حنيفة ومالك: ثمانون كحد القذف إلا أن حد القذف ثبت بالقرآن، وحد الشرب أصله ثبت بالأحاديث المرفوعة، وتقديره ثبت باتفاق الصحابة. وقال الشافعي: أربعون وما زاد على الأربعين كان تعزيرا، وللإمام أن يزيد في العقوبة إذا أدى إليه اجتهاده. قلت: ورجح الخرقي الثمانين. وقال ابن عبد البر: الجمهور من علماء السلف والخلف على أن الحد في الشرب ثمانون، وهو قول الثوري والأوزاعي وإسحاق وأحمد وأحد قولي الشافعي، واتفق إجماع الصحابة في زمن عمر على ذلك، ولا مخالف لهم، وعلى ذلك جماعة من التابعين، والخلاف في ذلك كالشذوذ المحجوج بالجمهور.وقد قال ابن مسعود: ما رآه المسلمون حسنا فهو عند الله حسن وقال النبي ﷺ (عليكم بسنتي وسنة خلفاء الراشدين ) انتهي .وهذا في حق الحر،فاما العبد فعلي النصف من ذلك بالاتفاق، واتفقوا على أن حد الشرب يقام بالسوط إلا ما روي عن الشافعي أنه يقام بالأيدي والنعال وطرف الثياب. قلت: والحق مع الجمهور لاجماع الصحابة على السوط، (رحمة الأمة) (نيل الأوطار) (عمدة الرعاية) (التعليق الممجد) ملتقط منها.
(١) قوله: أتاه رجل بابن أخ له نشوان إلخ: اعلم أن في هذا الحديث فوائد، منها: أن الحد لا يقام إلا في حالة الصحو لا في حالة السكر؛ ليجد ألم الحد ويحصل الانزجار، فيحبس السكران إلى زمان الإفاقة. ومنها: أن السكر لا يوجب الحد إلا إذا ذهب عقله بالكلية بحيث لا يعرف السماء من الأرض، وهو الحد البالغ المعتبر في الحد لا في نقض الوضوء، والحرمة من الأشربة المسكرة غير الخمر، ففي حقهما أن يهذي؛ لأن الاحتياط في باب الحدود لازم، اخذا من حديث: (ادرأ الحدود بالشبهات)، هذا عند أبي حنيفة ، وعندهما أن يهذي مطلقًا أي في باب الحرمة، وفي باب وجوب الحد كليهما، وقولهما يختار للفتوى. وعند الشافعي أن يظهر أثره في مشيه وحركاته وأطرافه، ومنها: أنه لا يقام الحد إلا بالدرة أو السوط المقطوع الثمرة حتى يدق ويصير درة لا بالجريدة والنعال، كما ورد في ابتداء الحال من زمان حرمة الخمر، ثم علم نسخه ونسخ الأربعين بالإجماع المنعقد في خلافة عمر على الثمانين. ومنها: أنه يجلد على الجلد المكشوف لا على الثياب.ومنها: أنه يرف الجلاد يده في الجلد، ومنها: أنه لا يرفع بحيث يبدأ إبطه وضبعه، ومنها: أن حد الخمر ثمانون جلدة بالدرة لا أربعون. ومنها: أنه يجب على الولي تأديب الصغير وتحسينه وتقويم عاداته حتى لا يقع في الفسق والفجور، ومنها: أنه ينبغي الستر على المسلم. ومنها: رأفة الإمام ورقته وشفقته على حال المحدود، والاغتمام والحزن بحده. ومنها: أنه ينبغي العفو والصفح عنه قبل الإتيان به إلى الإمام. ومنها: أنه لا يمكن للإمام إذا عرض عليه أن يترك إقامة الحد. مأخوذ من (تنسيق النظام) و(شرح الوقاية) و(عمدة الرعاية).