Chapters on Drinks

The phrase ‘my beloved friend’ is Abu al-Dardāʾ’s way of referring to the Prophet ﷺ.

The saying uses a parallel image: the sin associated with wine branches among sins as its plant branches among trees. The text does not further explain this comparison.

عَنْ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ أَنَّهُ قَالَ ‏ "‏ إِيَّاكَ وَالْخَمْرَ فَإِنَّ خَطِيئَتَهَا تَفْرَعُ الْخَطَايَا كَمَا أَنَّ شَجَرَتَهَا تَفْرَعُ الشَّجَرَ ‏"‏ ‏.

The report repeats the verb ‘branches out’ for wine’s sin among sins and for its tree among trees; the precise implication of the comparison is not explained.

What specific sense of the sin ‘branching out’ is intended beyond the parallel with the plant’s branching?

The source uses the same pronoun for wine in this world and the Hereafter; the conditional exception is repentance.

أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَالَ ‏ "‏ مَنْ شَرِبَ الْخَمْرَ فِي الدُّنْيَا لَمْ يَشْرَبْهَا فِي الآخِرَةِ إِلاَّ أَنْ يَتُوبَ ‏"‏ ‏.

The statement says that whoever drinks wine in this world will not drink it in the Hereafter unless he repents, without explaining whether ‘it’ refers to wine or its lawful counterpart there.

Does the pronoun refer to wine itself, or to its counterpart in Paradise?

This version gives the statement without the repentance clause found in the preceding report; the translation preserves that difference.

أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَالَ ‏ "‏ مَنْ شَرِبَ الْخَمْرَ فِي الدُّنْيَا لَمْ يَشْرَبْهَا فِي الآخِرَةِ ‏"‏ ‏.

The same pronoun refers to wine in this world and in the Hereafter; the report does not explain whether ‘it’ means wine itself or its counterpart there.

Does the pronoun refer to wine itself, or to its counterpart in Paradise?

The Arabic term describes someone who persists in drinking wine; ‘habitual drinker’ avoids importing a modern clinical diagnosis.

قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ "‏ مُدْمِنُ الْخَمْرِ كَعَابِدِ وَثَنٍ ‏"‏ ‏.

The term mudmin describes persistent or habitual drinking, without specifying a clinical notion of addiction.

Should mudmin be rendered as ‘habitual drinker’ or ‘one who is addicted to wine’?

The Arabic term describes someone who persists in drinking wine; this rendering follows the wording without adding a qualification not stated in the report.

عَنِ النَّبِيِّ ـ صلى الله عليه وسلم ـ قَالَ ‏ "‏ لاَ يَدْخُلُ الْجَنَّةَ مُدْمِنُ خَمْرٍ ‏"‏ ‏.

The report gives an unqualified statement about the habitual drinker of wine and does not state an exception in this wording.

Should the statement be understood as absolute, or does it presuppose a further theological qualification not expressed here?

The report repeats the forty-morning consequence and repentance clause for successive returns to drinking and becoming intoxicated; the repeated structure is retained.

Radghat al-khabāl is rendered as ‘the filth of al-Khabāl’ and then described in the report as the exudate of the inhabitants of the Fire.

The statement that prayer is not accepted is translated without specifying whether this concerns validity, reward, or another sense.

قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ "‏ مَنْ شَرِبَ الْخَمْرَ وَسَكِرَ لَمْ تُقْبَلْ لَهُ صَلاَةٌ أَرْبَعِينَ صَبَاحًا وَإِنْ مَاتَ دَخَلَ النَّارَ فَإِنْ تَابَ تَابَ اللَّهُ عَلَيْهِ وَإِنْ عَادَ فَشَرِبَ فَسَكِرَ لَمْ تُقْبَلْ لَهُ صَلاَةٌ أَرْبَعِينَ صَبَاحًا فَإِنْ مَاتَ دَخَلَ النَّارَ فَإِنْ تَابَ تَابَ اللَّهُ عَلَيْهِ وَإِنْ عَادَ فَشَرِبَ فَسَكِرَ لَمْ تُقْبَلْ لَهُ صَلاَةٌ أَرْبَعِينَ صَبَاحًا فَإِنْ مَاتَ دَخَلَ النَّارَ فَإِنْ تَابَ تَابَ اللَّهُ عَلَيْهِ وَإِنْ عَادَ كَانَ حَقًّا عَلَى اللَّهِ أَنْ يَسْقِيَهُ مِنْ رَدْغَةِ الْخَبَالِ يَوْمَ الْقِيَامَةِ ‏"‏ ‏.

The report says the prayer is not accepted for forty mornings but does not explain whether this refers to reward, validity, or another aspect of acceptance.

What aspect of prayer’s acceptance is meant by the forty-morning statement?

‏ قَالُوا يَا رَسُولَ اللَّهِ وَمَا رَدْغَةُ الْخَبَالِ قَالَ ‏"‏ عُصَارَةُ أَهْلِ النَّارِ ‏"‏ ‏.

Radghat al-khabāl is identified as the exudate of the inhabitants of the Fire, but the precise substance is not specified.

What exact substance is meant by the named drink radghat al-khabāl?

The statement names the date palm and the grapevine as the two sources of wine; it does not elaborate further.

The Arabic repeats the word khamr with each ingredient; ‘intoxicating drink’ conveys its general sense without restricting it to grape wine.

The ten listed roles or things are: wine, its presser, the person commissioning its pressing, seller, buyer, carrier, recipient, one who consumes its price, drinker, and server.

The two Arabic terms for pressing distinguish doing the pressing from having it pressed; the exact social role implied by the latter is not further explained.

يَقُولُ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ "‏ لُعِنَتِ الْخَمْرُ عَلَى عَشَرَةِ أَوْجُهٍ بِعَيْنِهَا وَعَاصِرِهَا وَمُعْتَصِرِهَا وَبَائِعِهَا وَمُبْتَاعِهَا وَحَامِلِهَا وَالْمَحْمُولَةِ إِلَيْهِ وَآكِلِ ثَمَنِهَا وَشَارِبِهَا وَسَاقِيهَا ‏"‏ ‏.

The paired terms refer to pressing wine and having it pressed, but the report does not further define the role of the person who commissions the pressing.

Does the second term specifically mean the person who commissions the wine’s pressing?

The source explicitly says ‘ten’ and then lists the roles shown in the Arabic. The English preserves that wording without supplying a missing item.

Several roles are distinguished by who presses, carries, buys, or serves the wine and for whom those actions are done.

- قَالَ لَعَنَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ فِي الْخَمْرِ عَشَرَةً عَاصِرَهَا وَمُعْتَصِرَهَا وَالْمَعْصُورَةَ لَهُ وَحَامِلَهَا وَالْمَحْمُولَةَ لَهُ وَبَائِعَهَا وَالْمُبْتَاعَةَ لَهُ وَسَاقِيَهَا وَالْمُسْتَقَاةَ لَهُ ‏"‏ ‏.

The report says ‘ten’ and concludes that he counted ten, but the surviving list as given in this text names fewer than ten distinct roles.

Is one role omitted from this wording, or is one of the listed roles intended to cover more than one count?

The report connects the prohibition of trading in wine with the revelation of the verses on usury at the end of Sūrat al-Baqarah; it does not identify a specific verse number.

The verb means to render or melt down the fat. The report invokes the example of people selling something after processing it despite its prohibition.

‘May Allah condemn’ conveys the curse-like force of the Arabic idiom qātala Allāh; it is not a literal request for physical combat.

بَاعَ خَمْرًا فَقَالَ قَاتَلَ اللَّهُ سَمُرَةَ أَلَمْ يَعْلَمْ أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَالَ ‏ "‏ لَعَنَ اللَّهُ الْيَهُودَ حُرِّمَتْ عَلَيْهِمُ الشُّحُومُ فَجَمَلُوهَا فَبَاعُوهَا ‏"‏ ‏.

The expression qātala Allāh Samurah is an idiomatic reproach or curse, literally ‘may Allah fight Samurah.’

Should the idiom be rendered as ‘May Allah condemn Samurah’ or more literally as ‘May Allah fight Samurah’?

The wording predicts that some people will call wine by another name; it does not specify what name they will use.

The report says that they will drink wine under a name they assign to it; it does not identify that name.

The wording applies to every intoxicating drink and states the prohibition directly.

This concise version states the general rule without further qualification.

Ibn Mājah’s closing remark is kept separate from the prophetic report. ‘A report of the Egyptians’ renders the brief attribution to al-Miṣriyyīn, the Egyptians.

The first sentence is a prophetic statement; the second is the compiler’s note.

‏ قَالَ ابْنُ مَاجَهْ هَذَا حَدِيثُ الْمِصْرِيِّينَ ‏.

Ibn Mājah’s phrase identifies this as a report of the Egyptians but does not explain whether it refers to the transmitters, origin, or circulation of the report.

Does the compiler’s phrase refer to the Egyptian transmitters or to another Egyptian association of the report?

The prophetic statement is kept distinct from Ibn Mājah’s closing classification note.

Al-Raqqiyyīn refers to people associated with al-Raqqah; the brief note does not explain whether it identifies the transmitters or another connection.

‏ وَهَذَا حَدِيثُ الرَّقِّيِّينَ ‏.

Ibn Mājah calls this a hadith of al-Raqqiyyīn, without clarifying whether the label refers to transmitters from al-Raqqah or another association.

Does this label identify the report’s transmitters as people of al-Raqqah?

Here khamr is used broadly in the statement that every intoxicant falls under the category of wine; the translation retains the repeated term for clarity.