Title: Is Ethanol halal?

You have mentioned in a number of responses that Ethanol is permissible as

it is not an intoxicant. from the sources I have come across, they all seem to indicate that it is?

Question

You have mentioned in a number of responses that Ethanol is permissible as it is not an intoxicant.
However from the sources I have come across, they all seem to indicate that it is? Could you confirm
whether all Ethanol is allowed in all cases.

Answer

In the name of Allah, Most Gracious, Most Merciful

Assalaamu `alaykum waRahmatullahi Wabarakatoh

Regarding your query, it seems to be based on a misconception. i.e." if something taken in a large
quantity is an intoxicant then it is Haram even in a small quantity". While this is the opinion of some
Ulama, the illustrious Fuqaha of the Hanafi Mazhab don't hold this view.

According to the Hanafi Mazhab, alcohols are divided into 2 groups Khamr and non Khamr. Khamr
can be said to be alcohol derived from dates and grapes while non-khamr is alcohol not derived from
any of these two . Now according to the Hanafi school of Fiqh, the ruling regarding Khamr is that
even the most minuscule amount of it is haraam, regardless of whether it intoxicates or not, while the
ruling considering other alcohols is that only that amount is haraam which intoxicates.

A small amount which doesn't cause intoxication is not haraam. The only condition is that it must not
be drunk for amusement and pastime in a manner resembling that of the fussaaq (major sinners). If it
is drank to gain strength, to digest the food, for medical reasons etc then it is permissible as long as it
does not intoxicate. The point you mentioned ie. ." if something taken in a large quantity is an
intoxicant then it is Haram even in a small quantity" this is taken to apply only to Khamr, while all
other alcohols would only be haraam in an amount that could intoxicate.

Thus if you see the answers we give, we clearly state that alcohols made from things other than dates
and grapes are permissible as long as they are in such a small amount that couldn't intoxicate eg. most
softdrinks contain minuscule amounts of ethanol, however this is classified as permissible as even if
one drinks so much of a particular softdrink that he cannot possibly drink a sip more, even the

1
 person with the lowest alcohol tolerance would not become intoxicated. (See Al-hidayah Vol.2
Pg.497, Ahkaamul Quraan liljassaas Vol.2 Pg.5, Bahrur Raaiq Vol.8 Pg.247,Shaami Vol.6 Pg.452-
H.M.Saeed, Mabsoot Vol.24 Pg.15, Bada'i Vol.5 Pg.113, Tabyeen Vol.6 Pg.46, Tuhfatul Fuqaha Vol.3
Pg.325, Alamgiri Vol.5 Pg.412, Shilbi alat Tabyeen Vol.6 Pg.47, Ahsanul Fatawa Vol.8 Pg.488)
We hope that this has clarified the matter for you.

In case any further clarity is needed feel free to contact us.

And Allah Ta'ala Knows

Wassalam

Mufti Ebrahim Desai

Darul Iftaa, Madrassah In'aamiyyah
DISCLAIMER - AskImam.org questions
AskImam.org answers issues pertaining to Shar'ah. Thereafter, these questions and answers are placed for public view on
www.askimam.org for educational purposes. However, many of these answers are unique to a particular scenario and
cannot be taken as a basis to establish a ruling in another situation or another environment. Askimam.org bears no
responsibility with regards to these questions being used out of their intended context.

• The Shar's ruling herein given is based specifically on the question posed and should be read in conjunction with the
question.
• AskImam.org bears no responsibility to any party who may or may not act on this answer and is being hereby
exempted from loss or damage howsoever caused.
• This answer may not be used as evidence in any Court of Law without prior written consent of AskImam.org.
• Any or all links provided in our emails, answers and articles are restricted to the specific material being cited. Such
referencing should not be taken as an endorsement of other contents of that website.

Alcohol based Perfumes, Deodrants and Creams

Question #: 5551

Date Posted: 04-03-2004

<QUESTION>
I was wondering if alcohol in detergents and creams etc. is permissible to use.

<ANSWER>
In the name of Allah, Most Compassionate, Most Merciful,
In principle, it should be remembered that, alcohol extracted from grapes, dates and barley is decisively
unlawful (haram), both its oral intake as well as application, for it is considered to be impure (najis).
This type of alcohol is known as Khamr (wine), and it will be unlawful to even consume one drop of
such alcohol according to all the classical scholars.

2
Allah Most High says:

“O you who believe! Alcohol (khamr), gambling, dedication of stones, and divination by arrows are an
abomination (impure) of Shaytan’s handiwork. So abstain from such (abomination) that you may
prosper.” (al-An’am, 90)

Sayyiduna Abu Hurayra (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless
him & give him peace) said: “Khamr (wine) is from these two trees, dates and grapes.” (Sahih Muslim,
no. 1985)

However, if the alcohol is extracted and derived from other than grapes, dates and barley, then there is
a difference of opinion between the scholars with regards to its ruling. Imam Abu Hanifa & Imam Abu
Yusuf (Allah have mercy on them both) from the Hanafi school are of the view that it will be
permissible to consume such alcohol for medication purposes or to gain energy (and not for pleasure
and enjoyment) as long as it does not intoxicate.

They base their view on the Hadith narrated by Abu Hurayra (Allah be pleased with him) stated above.
Also, the Messenger of Allah (Allah bless him & give him peace is reported to have said: “Khamr
(derived from grapes, dates and barley) is in itself unlawful (and impure), and also all the other
beverages that reach the level of intoxication.” (See: al-Zayla’i, Nasb al-Raya, 4/306)

However, the other three schools of thought, i.e. Shafi’i, Maliki and Hanbali and also Imam
Muhammad ibn al-Hasan al-Shaybani (Allah have mercy on him) from the Hanafi school are of the
view that all types of beverages are prohibited whether less or more, and whether consumed to the level
of intoxication or otherwise. They base their argument on the following two Hadiths:

Sayyiduna Ibn Umar (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him
& give him peace) said: “Every intoxicant is Khamr and every intoxicant is Unlawful (haram)…” (Sahih
Muslim, Sunan Abu Dawud, No. 3671, Sunan Timidhi and others)

Sayyiduna Jabir ibn Abd Allah (Allah be pleased with him) narrates that the Messenger of Allah (Allah
bless him & give him peace) said: “Whatever intoxicates in large quantities, then a small quantity of it is
also forbidden.” (Sunan Abu Dawud, no. 3673, Sunan al-Tirmidhi, Sunan al-Nasa’i and others)

3
Thus, according two these scholars, all forms of alcohol beverages will be considered unlawful (haram)
and impure (najis). Once it is established that a given beverage intoxicates, it will be unlawful to
consume even a small serving of that beverage.

The late Hanafi scholars also gave Fatwa on this position of the student of Imam Abu Hanifa, Imam
Muhammad ibn al-Hasan due to widespread Fitna.

Imam al-Haskafi (Allah have mercy on him) states:

“Imam Muhammad considered the various beverages, such as those made from honey, fig, etc to be
categorically unlawful (haram), whether it is less in quantity or more, and the Fatwa is given on his
position.”

Imam Ibn Abidin (Allah have mercy on him) explains the above:

“Fatwa is given on the view of Imam Muhammad and this is also the position held by the other three
Imams (i.e. Shafi’i, Malik & Ahmad), due to the Hadith “Every intoxicant is Khamr and every
intoxicant is unlawful (haram)” (recorded by Imam Muslim), and also the Hadith: “Whatever
intoxicates in large quantities, then a small quantity of it is also forbidden” (recorded by Ahmad, Ibn
Majah & al-Darqutni and he classed it as authentic…..The (hanafi) scholars have stated that the Fatwa
of prohibition given in our times is due to widespread Fitna….meaning, due to the fact that most
people now consume these beverages for the purpose of pleasure and not to gain strength for worship,
they have been forbidden altogether.” (Radd al-Muhtar ala al-Durr al-Mukhtar, 6/454-455)

The upshot of all of the foregoing is that, now all the four Sunni schools of Islamic law are unanimous
on the fact that all types of alcohols and beverages are unlawful (haram) and impure (najis), even in
small quantities. Any beverage that intoxicates in a large amount, even a drop of it will be considered
unlawful (haram).

However, due to the initial difference of opinion regarding alcohol and given that Imam Abu Hanifa
(Allah have mercy on him) himself is of the view that alcohol from other than grapes, dates, and barley
is not forbidden if consumed for gaining strength, contemporary scholars have ruled that the prevalent
perfumes, deodorants and creams may be used, for normally the alcohol used in them is from other
than grapes, dates and barley (or synthetic alcohol), and these types of alcohols will be although
unlawful (haram) to consume, but not impure for external application. In other words, the view of
Imam Abu Hanifa and Imam Abu Yusuf (Allah have mercy on them both) may be used for external
application of these alcohols but not for oral intake.

4
In our times, because of the widespread use of alcohol in all sorts of things, it has become very difficult
to avoid it. This is why great Hanafi scholars of our times have given the abovementioned fatwa, in that
the external use of this type of alcohol is not Haram. However, its oral intake is still impermissible
except in cases of necessary medication.

Shaykh Mufti Muhammad Taqi Usmani (may Allah preserve him) states in his monumental Arabic
work Takmila Fath al-Mulhim:

“With the above (explanation given by Shaykh Taqi on the different types of alcohol), the ruling with
regards to the various types of alcohol, the usage of which has become widespread and they are used in
many medicines and perfumes, becomes known, in that if the alcohol is extracted from grapes or dates,
then there is no question of it being permissible or pure. However, if the alcohol is derived from other
than grapes or dates, then there is no problem according to the view of Imam Abu Hanifa, in that it
will not be unlawful to use such alcohol (perfumes and medicines made thereof) for medical or other
lawful purposes as long as the alcohol does not reach the level of intoxication…. And normally the
alcohol used in medicines, perfumes, etc is not extracted from grapes and dates, rather it is derived
from seeds, honey, chemicals, petrol, etc. (Takmila Fath al-Mulhim Sharh Sahih Muslim, 3/608)

To summarise, it would be permitted to use the various types of perfumes, deodorants and creams that
contain alcohol due to the fact that the alcohol contained in them is from other than grapes, dates and
barley or it is a synthetic alcohol (formulated from chemical substances) and not the khamr (wine) that
is absolutely impermissible and filthy.

However, it is more religiously precautionary to avoid using such perfumes and deodorants, whenever
reasonably possible, because of the differences of opinion regarding it.

But it should be remembered that, occasionally certain deodorants, perfumes, etc contain alcohol that is
derived from grapes, dates, etc, such as synthetic ethyl alcohol, thus making the perfume or cream
impure and unlawful to use.

And Allah Knows Best

[Mufti] Muhammad ibn Adam

Darul Iftaa
Leicester , UK

5
Did Imam Abu Hanifa Distinguish Between the Legal Rulings for Wine and Beer?
Answered by Shaykh Faraz A. Khan
Question: Did Imam Abu Hanifa distinguish between wine and beer?

Answer: Assalamu alaikum wa rahmatullah,

I pray this finds you in the best of health and states.
The short answer is yes, Imam Abu Hanifa did make a distinction between wine and beer with respect
to legal categorization and some rulings, yet in any case, beer as consumed today is impermissible and
sinful.
Imam Abu Hanifa — may Allah have mercy on him — had a very nuanced understanding of this issue,
namely:
(a) Linguistically, khamr (wine) is alcohol derived from grapes. This is what is prohibited by decisive,
unequivocal texts of the Qu’ran (see 5:90) and Noble Sunna, as the hadiths of its prohibition together
comprise multiple-chain transmission (tawatur). Its prohibition is also confirmed by scholarly
consensus.
Hence it is categorically unlawful (haram) and filthy (najis). Consuming any amount is unlawful, even if
without intoxication. Moreover, deeming it lawful would entail disbelief.
(b) Alcohol derived from dates or raisins is also unlawful and filthy, again regardless of the amount
consumed.
The Prophet (peace and blessings be upon him) said, “Intoxicants are from these two trees,” while
pointing to grapevines and date-palms. [Sahih Muslim]. There is also consensus of the companions
regarding this type of alcohol.
Yet this ruling is not based on decisive, unequivocal texts as is the case with khamr; its unlawfulness is
rather based on legal judgment (ijtihad), and so its unlawfulness is not as severe as with khamr. Hence,
deeming it lawful would not entail disbelief, although it would render the person religiously corrupt
(fasiq).
(c) As for alcohol derived from honey, fig, wheat, barley or corn, it is impermissible and filthy when
used *as an intoxicant*: that is, as intoxicants are used, in an amount that intoxicates, or if used in vain
(lahw).
If not used in any such manner, it would be permissible and not filthy.
This ruling differs from the above since it is based on hadiths that are not decisive and unequivocal,
although they are rigorously authentic (sahih), and since it is based also on legal analogy (qiyas).
[Mawsili, Ikhtiyar; Marghinani, Hidaya; Maydani, Lubab]

6
This is the categorization of Imam Abu Hanifa, based on his ijtihad. Beer would fall under the third
category, as it is usually made from barley. The contemporary use of beer, however, clearly does not
meet the criteria for permissibility. Beer is therefore sinful to consume and a filthy substance.
The ijtihad of Imam Abu Hanifa is a great mercy to the umma, especially today with respect to
synthetic alcohols and the like which are widespread and prevalent in numerous products. Please see
this related answer for a detailed fatwa on the matter:
Can We Use Deodorants and Perfumes That Contain Alcohol?
As the fatwa states, so as to reiterate the matter, alcohols from the third category would be permissible
only if the following criteria are met:
(a) it is not used as an intoxicant;
(b) it is not used as intoxicants as used (i.e. for alcoholic consumption, even a little);
(c) it is not used in an amount that intoxicates;
(d) it is not used in vain (lahw).
And Allah knows best.
wassalam
Faraz

Is it permissible to drink alcoholic drinks such as (araq and beer) excluding the
wine, to the limit that will not get a person drunk?

Details of the Question

There are some people who claims that, it is permissible to drink alcoholic drinks such as (araq and

beer) excluding the wine, to the limit that will not get a person drunk, referring to Imam-i Azam

Abu Hanafi and some companions of Prophet Mohammad (sallallahu aleyhu vesellem), what is the

truth behind these rumors?

The Answer

7
Dear Brother / Sister,

In our religion any drink, little or much, that gets a person drunk are all rendered as

haram (illicit). Islam has rendered all sorts of drinks that gets one drunk haram (illicit) and

prohibited believers to drink any of them. A true Muslim should stay away from alcohol and

drugs. In the Noble Qur'an, the following is stated “O ye who believe! Strong drink and

games of chance and idols and divining arrows are only an infamy of Satan's handiwork.

Leave it aside in order that ye may succeed. Satan seeketh only to cast among you enmity

and hatred by means of strong drink and games of chance, and to turn you from

remembrance of Allah and from (His) worship. Will ye then have done ?” (Al-Maidah,

5/90-91) That verse clearly expresses the profound reasons for the alcohol prohibition.

In the Hadiths, using/drinking every sort of substances that intoxicate people is strongly

prohibited. As a matter of fact, Prophet Muhammad (pbuh) said: “Every drink that makes

you drunk is haram (illicit).” (Bukhari, Wudu, 71; Adab, 80; Muslim, Ashriba, 7); “If a

large amount of anything causes intoxication, a small amount of it is also prohibited .”

(Abu Dawud, Ashriba, 5: Tirmidhi, Ashriba, 3).

8
As it can be understood from the hadiths above, drinking alcohol, whether a little or too

much, is haram (illicit). If a person does something that is illicit it means that person has

committed haram and committed sins. That person who has committed sins should

abandon that misdeed and should repent as soon as possible. May Allah forgive the sins

of those who repent.

Today, there is a consensus among all the medicine scientists about the harms of alcohol on

human health. The statistics and the attempts of prohibition by some states are the most

revealing proofs of the economical, social and moral harms of alcoholic drinks.

In order to make the issue to be more thoroughly understood within the basic Islamic

perspective, we deem it suitable to present some rules and explanations listed as below:

1. The fatwas (religious advisories) about the matter given by mujtahids of Islamic law

such as Imam Azam does not mean that some of the alcoholic beverages are not illicit.

The fatwas of those scholars of Islamic law, is either misunderstood or their fatwas are

for those drinks which do not include alcohol. To interpret those fatwas as alcoholic

drinks are halal to drink is against the standpoint of the community, against the spirit of

9
Islam and against the Shari'a. If a large amount of anything causes intoxication, a small

amount of it is also prohibited. Those who say you may drink are mistaken.

2. Every drink that gives you drunkenness is illicit. However, there is a difference between wine

which the Qur'an says haram and the other alcoholic drinks. Wine itself alone has been

considered unclean. If wine was spilled on a dress, it would make that dress dirty and leave stain

and it should be cleaned. The other alcoholic drinks apart from being illicit are not unclean as

wine. For instance, drinking cologne is haram; however when using it for cleaning ourselves there

is nothing wrong with it.

3. Alcoholic drinks such as beer and raki are illicit according to Imam Abu Hanifa, too.

What Abu Hanifa says not illicit are the unfermented juices made of fruits and grains

such as barley, wheat and honey. They do not have any intoxicating effect. However,

since the intoxicating effect of beer and raki is obviously known, it is undoubtedly illicit

according to Abu Hanifa.

It would not be permissible to rename drinks as beer and raki and declare them halal while they

10
are illicit to drink. Furthermore Prophet Muhammad (pbuh) foretold that his community would

drink alcoholic drinks called with different names and warned them to avoid doing so.

Prophet Muhammad (pbuh) says: Verily and undoubtedly, there will appear people

among my followers who will drink alcohol and call it by another name and women will

sing and play stringed instruments above their heads. May Allah sink them under earth!

And turn them into pigs and monkeys. (Nasai, Ashriba 41; Ibn Majah, Fitan, 22)

In another hadith, Prophet Muhammad (pbuh) says: “From among my followers, there will

be some people who will consider illegal sexual intercourse, the wearing of silk, the

drinking of alcoholic drinks, and the use of musical instruments as lawful. And (from

them), there will be some who will stay near the side of a mountain, and in the evening

their shepherd will come to them with their sheep and ask them for something, but they

will say to him, 'Return to us tomorrow.' Allah will destroy them during the night and

will let the mountain fall on them, and Allah will transform the rest of them into monkeys

and pigs and they will remain so till the Day of Resurrection” (Bukhari, Ashriba, 6; Abu

Dawud, Libas, 6)

11
Those hadiths deliver a clear and certain judgment that is rendered for those who stick to those

names and shapes of what Allah has prohibited and accepting as halal by twisting the meaning

without observing the truth and the real purpose behind it. In addition, those hadiths blame

those who turn to cheating by having illegal sexual intercourse (committing adultery) under the

name of marriage, drinking alcoholic drinks by calling them nabiz, etc., wearing silk under the

name of garment. If changing the names and shapes would provide the change of rules and

truths, the faith would be deteriorated, the Shari'a would be altered and Islam would collapse.

Hadith is the proof against those things which are inexorably rendered haram; they will remain so

even though their names are changed. It is because the judgments depend on the meaning and to

the purpose of the proceedings not on the external appearance of them. Those hadiths indicate

us that those who turn to cheating in order to render what Allah ordered Haram (illicit) as Halal

(lawful) will be subjected to a great deal of harsh torment. And that the judgments depend on the

causes, that the cause of alcohol that makes it haram is the intoxicating effect and that when that

effect is eminent, changing the name of it will not keep it out of the judgment and that it will be

12
considered an alcoholic drink and will be rendered haram (illicit). (Ibn Hajar, Fathu’l –Bari,

Beirut, 2000, X, 56)

4. According to the Islamic belief and the belief of Ahl Sunnah, nobody is innocent but the

Prophets. Even the greatest companions of Prophet Muhammad (pbuh) and the greatest

mujtahids of Islamic law might make mistakes in their jurisprudence. In Islam, the principle:

“There are two rewards for a mujtahid whose jurisprudence is correct;, and there is one reward

for a mujtahid whose jurisprudence is wrong. ” shows that mujtahids might make mistakes

too. About a subject with different jurisprudence, the opinion of the majority of Islamic scholars'

community will be accepted as principal, and the fatwa is released according to that opinion.

The path where the ummah (faithful community) should walk is the path of the majority of

Islamic scholars’ community, which is the largest path of Islam.

Those who leave the opinion of the majority of Islamic scholars' community aside and try to

manipulate people through marginal fatwas by knowingly or unknowingly are conducting people

away from Allah's consent.

As a matter of fact, according to what is reported from Abdullah B. Umar, Prophet Muhammad

13
 (pbuh) said: “ My ummah (faithful community) will never come together and agree on

depravity. Never depart from the community because Allah's protecting hand is on the

community.” Haythami emphasized that that hadith reported by Tabarani was sound.

(Majmau’z-Zawaid, 5/218)

As it can be seen, that hadith clearly tells people to follow the path of majority of the Islamic

scholars' community because when it says the ummah and community it means the majority of

the Islamic scholars' community (Multitude of Ulama). Those who are not Ulama do not have

the competence and authorization to say wrong or right about a subject. It indicates that

accepting the jurisprudence which is against the opinion of the majority of Islamic scholars'

community, even if they belong to Imam Azam or Imam Nahai or Imam Shafii, is against the

order of that hadith. Besides, the fatwas of those Islamic scholars do not indicate that alcohol is

halal (lawful). There is a case which originates from the misunderstanding and the misinterpreting

of those fatwas. We have already explained what Imam Azam's fatwa means before.

Abdullah B. Umar narrates: Prophet Muhammad (pbuh) said: “Every drink that gives

drunkenness is wine, and every drink that gives drunkenness is illicit (haram).” (Muslim,

14
 Ashriba,73,74; Abu Dawud, Ashriba,5; Tirmidhi, Ashriba,1; Ibn Majah, Ashriba,9; Ahmad b.

Hanbal, 2/16,29)

According to another narration: “Every drink that gives you drunkenness is wine, and every

wine is illicit. (Haram)” (Muslim, Ashriba, 75)

It is a mutawatir hadith reported by the twenty six companions of the Prophet Muhammad

(pbuh). It is also the opinion of the canonical community. (W. Zuhayli, Takhriju Ahadithi

Tuhfati’l-fuqaha, 3/449) Wine (Hamr) is not only the name of what is made of grapes but it is

the name of every alcoholic drink that gives drunkenness. It is because the word Hamr (wine)

means the one that covers the mind (consciousness) and it has all the content that makes one

drunk.

According to what Bukhari reports from Aisha, Prophet Muhammad (pbuh) said:”Any drink that

gives drunkenness (has the properties of giving) is illicit (Haram).”(Bukhari, Wudu,71;

Ashriba,4)

According to a narration reported from Jabir, Prophet Muhammad (pbuh) said:” If a large

amount of anything causes intoxication, a small amount of it is also prohibited”(Abu

15
Dawud, Ashriba,5; Tirmidhi, Ashriba,3; Nasai, Ashriba,35; Ibn Majah, Ashriba, 10;

Darimi, Ashriba, 8; Ahmad b. Hanbal, 3/91). Ibn Hajar emphasied that the hadith was

sound. (at-Talhisu’l-Khabir, 359-360)

About the matter, the following hadith is also significant: Prophet Muhammad (pbuh) said: “if

a faraq of anything causes intoxication, a handful of it is also forbidden. (Tirmidhi,

Ashriba, 3; Abu Dawud, 5; Musnad, 6/71, 72, 13) “Faraq” is an old measurement unit

which is a container that is equal to approximately 43,5 kg.

As Ibn Munzir states whether it is hamr/wine or not , If a large amount of anything causes

intoxication, a small amount of it is also haram. (Awnu’l-Mabud, 8/181-Shamila)

According to hadith scholars (Avnu’l-Mabud ibid), the soundest hadith regarding the issue is the

one reported by Nasai, from Sad b. Abi Wakqqas: ”the Messenger of Allah (pbuh), forbad the

small amount of a substance that intoxicated when taken in large amounts.” (Nasai, Ashriba, 35)

As it is seen, the soundest hadith also emphasized the same truth about the matter.

5. Every interpreter of Islamic law took the hadith as it would mean in his own time and place

where he lived. However, the Messenger of Allah (pbuh), used it in another meaning. He would

16
stick to the general meaning of the matter more than the lexical meaning of the word thinking

that it was a rule to take the lexical meaning.

As a matter of fact, when some scholars heard the narrations that permitted drinking nabiz

(wine), they thought it meant an intoxicating drink that they knew in their time and place.

However, in many hadiths, the meaning of that word is explained clearly. According to them

“nabiz” meant fruit juice in which dates, dried raisins, etc are added in order to sweeten and that

is drunk before it forms foams and becomes intoxicant.

Similarly, some scholars took meaning of the word hamr as it was present in their dictionary; they

thought it was “grape juice that became intoxicant by forming foams”. However, in many

sound hadith, it is explained that meaning of the word hamr includes every drink that

intoxicates. (Dört Risâle, Trnsl. Hayreddin Karaman, İz Yayıncılık, İstanbul, 2000)

6. Even though there is a misunderstanding that some scholars like Abu Hanifa did not lay it as a

condition for alcoholic drinks other than wine to be intoxicating to be haram, the community of

scholars rejected that judgment.

17
On the other hand, there is a big possibility that those scholars were not aware of those hadiths

which had not been compiled yet at those times.

Hanafi sect's famous hadith scholar Imam Tahawi stated that the hadiths about the matter were

sound but they were interpreted in a different way. (Ibn Hajar, Fathu’l-Bari, the explanation of

the hadith in question)

In addition, we should not forget the fact that the Imams of Four sects also said:“If you

see a hadith which contradicts a judgment that I gave, smash my words on the wall and

act in accordance with the hadith.”

Since we have all those true hadiths in our hands now and it is obvious that the common opinion

of the majority of the Hanafi scholars and especially Imam Muhammad (pbuh) about this matter,

of course, a god-fearing person would not follow any path but the common path of the

community of the scholars and hadiths and would never suggest anyone anything against that

opinion.

Questions on Islam

18