The Chapter on Nabidh and Fermented Drinks

(1) The statement: "and nabidh": It is said in Al-Marqat: This nabidh has great benefit in increasing strength. Mirak said: It is unanimously permissible as long as it remains sweet and does not reach the point of intoxication; based on the saying of the Prophet (ﷺ): "Every intoxicant is forbidden."

(١) قوله: والنبيذ: قال في (المرقاة): وهذا النبيذ له منفعة عظيمة في زيادة القوة. قال ميرك: وهو حلال اتفاقا ما دامحلوا ولم ينته إلى حد الإسكار؛ لقوله صلي الله عليه واله وسلم (كل مسكر حرام).

(2) The statement: "We used to prepare nabidh for the Messenger of Allah (ﷺ)": An-Nawawi said: This indicates the permissibility of preparing nabidh and drinking it as long as it remains sweet and has not changed or fermented, and this is permissible by the consensus of the Muslim community.

(٢) قوله: كنا ننبذ لرسول اللّٰه صلي الله عليه واله وسلم : قال النووي: فيه دلالة على جواز الانتباذ وجواز شرب النبيذ ما دام حلوا لم يتغيرولم يغل، وهذا جائز بإجماع الأمة.

(3) The statement: "and he would drink it when he woke up that day, etc.": An-Nawawi said: As for the statement in the previous Hadith of Aisha: "We prepare it in the morning, and he drinks it in the evening, etc.," it does not contradict this Hadith of Ibn Abbas regarding drinking up to three days, because drinking on the same day does not preclude extending it further. Some said: Perhaps Aisha’s Hadith refers to a time of heat when there was fear of spoilage if kept beyond a day, while Ibn Abbas’s Hadith refers to a time when spoilage was not a concern before three days. Others said: Aisha’s Hadith refers to a small quantity of nabidh consumed within a day, while Ibn Abbas’s refers to a larger quantity not consumed in one day.

(4) The statement: "If anything remained, he would give it to the servant or order it to be poured out": An-Nawawi said: As for giving it to the servant or pouring it out after three days, it is because spoilage is likely after three days. The Prophet (ﷺ) would refrain from it after three days. The statement: "He would give it to the servant or pour it out" means that sometimes he gave it to the servant, and sometimes he poured it out, depending on the condition of the nabidh. If there was no sign of change or the beginnings of intoxication, he gave it to the servant and did not discard it, as it is property, and wasting property is forbidden. He refrained from drinking it out of piety. If there were signs of the beginnings of intoxication or change, he poured it out, because if it becomes intoxicating, it becomes forbidden and impure, so it is discarded and not given to the servant, as an intoxicant is not permissible to give to a servant, just as it is not permissible to drink. As for drinking it before three days, it was done when there was no change, no signs of change, and no doubt whatsoever.

(٣) قوله: فيشربه إذا أصبح يومه ذلك إلخ: قال النووي:، وأما قوله في حديث عائشة المتقدم: (ننبذه غدوة فيشربهعشاء إلخ) فليس مخالف لحديث ابن عباس هذا في الشرب إلى ثلاث؛ لأن الشرب في يوم لا يمنع الزيادة. وقال بعضهم: لعل حديث عائشة كان زمن الحَرِّ حيث يخشى فساده في الزيادة على يوم، وحديث ابن عباس في زمن يؤمنفيه التغير قبل الثلاث. وقيل: حديث عائشة محمول على نبيذ قليل يفرغ في يومه، وحديث ابن عباس في كثير لا يفرغفيه.

(٤) قوله: فإن بقي شيء سقاه الخادم أو أمر به فصبّ: قال النووي:، وأما سقيه الخادم بعد الثلاث وصبه فلأنه لا يؤمنبعد الثلاث تغيره، وكان النبي صلي الله عليه واله وسلم يتنزه عنه بعد الثلاث، وقوله: (سقاه الخادم وصبه) معناه تارةً يسقيه الخادم،وتارةً يصبُّه، وذلك الاختلاف لاختلاف حال النبيذ، فإن كان لم يظهر فيه تغير ونحوه من مبادئ الإسكار سقاهالخادم، ولا يُرِيقه؛ لأنه مال يحرم إضاعته، ويترك شربه تنزها، وإن كان قد ظهر فيه شيء من مبادئ الإسكار والتغيرأراقه؛ لأنه إذا أسكر صار حراما ونجسا فيراق، ولا يسقيه الخادم؛ لأن المسكر لا يجوز سقيه الخادم، كما لا يجوزشربه، وأما شربه وَا لي قبل الثلاث فكان حيث لا تغير ولا مبادي تغير ولا شك أصلا.

(1) The statement: "The Messenger of Allah (ﷺ) forbade the use of dubba, etc.": This was in the early days of Islam out of fear that it might become intoxicating without being noticed. When time passed, and the prohibition of intoxicants became known and widespread, preparing nabidh in all vessels was permitted, as stated in Al-Marqat.

(2) The statement: "Drink from any vessel, etc.": For this reason, it is stated in Ad-Durr al-Mukhtar: Preparing nabidh in dubba (gourds), hantam (green jars), muzaffat (pitch-coated vessels), and naqir (hollowed wood) is permissible, and what was narrated about prohibition has been abrogated.

(١) قوله: إن رسول اللّٰه صلي الله عليه واله وسلم نهى عن الدباء إلخ: وكان ذلك في أول الإسلام خوفا من أن يصير مسكرا، ولا يعلم به،فلما طال الزمان، وعلم حرمة السكرواشتهرت، أبيح الانتباذ في كل وعاء. كذا في (المرقاة).

(٢) قوله: فاشربوا في كل وعاء إلخ: لذلك قال في (الدر المختار): وحل الانتباذ اتخاذ النبيذ في الدباء، جمع الدباءة وهوالقرع، والحنتم: جرة خضراء، والمزفت: المطلي بالزفت، أي القير، والنقير: الخشبة المنقورة، وما ورد من النهينسخ.

(1) The statement: "Nabidh was prepared for the Messenger of Allah (ﷺ) in a stone vessel": An-Nawawi said: This explicitly indicates the abrogation of the prohibition of preparing nabidh in thick vessels like dubba, hantam, naqir, and others, because a stone vessel is thicker than all of these and more deserving of prohibition. Since it is established that the Prophet (ﷺ) had nabidh prepared in it, this indicates abrogation, and it aligns with the Hadith of Buraida that came before: "I forbade you from certain vessels, but prepare nabidh and avoid every intoxicant."

(١) قوله: كان ينبذ لرسول اللّٰه صلي الله عليه واله وسلم في تور من حجارة: قال النووي: فيه التصريح بنسخ النهي عن الانتباذ في أوعية الكثيفةكالدباء والحنتم والنقير وغيرها؛ لأن تور الحجارة أكثف من هذه كلها وأولى بالنهي منها، فلما ثبت أنه صلي الله عليه واله وسلم انتبذله فيه، دلعلى النسخ، وهو موافق لحديث بردة الذي مضى:(كنت نهيتكم عن الأوعية فانتبذوا، واجتنبوا كل مسكر).

(3) The statement: "Some people from my nation will drink wine, calling it by another name": Know that all drinks are derived from four sources: grapes, dates, raisins, and grains (wheat, barley, corn). The liquid extracted from them has two states: raw or cooked. The cooked may be boiled until one-third remains, two-thirds remain, or half remains. There are four forbidden drinks and four permissible ones, as stated in Ad-Durr. The ruling on the four permissible drinks, when they ferment and become strong, is that a small amount, meaning a non-intoxicating quantity, is permissible if intended to strengthen for worship, but forbidden if intended for amusement. A large amount, meaning an intoxicating quantity, is forbidden. This is the view of Abu Hanifa and Abu Yusuf. As for Shafi‘i, Ahmad, Malik, and Muhammad ibn Hasan, they hold that any intoxicating liquid, whether from any source, is forbidden in both small and large quantities, whether it intoxicates or not. The jurists among us have issued fatwas according to Muhammad ibn Hasan’s view. The four permissible drinks, according to the two Sheikhs (Abu Hanifa and Abu Yusuf), are forbidden if they ferment and become strong; otherwise, they are not forbidden by consensus. I say: This Hadith does not provide evidence against Abu Hanifa, as he did not call wine by another name. He agrees with what Ibn Mas‘ud, Waki‘, Sufyan ath-Thawri, al-Awza‘i, and others said. The details and evidence were previously discussed in the chapter on the explanation of wine and the warning against its drinker, so refer to it if you wish. The intent of this Hadith is what people call wine by another name, such as "the joyful drink," "the invigorating sweat," or "the drink of the righteous," claiming it is not forbidden, but they are lying in this, because every intoxicant is forbidden. The criterion is the prohibition of intoxicants, so calling it by another name does not avail.