Continuation of the Explanation of the Verses

The Shaykh : However, they made an exception for a matter, saying: If we know that a drunkard intentionally sought to kill a person and drank an intoxicant as a means to kill him, such that he was speaking to people saying, "By Allah, I will certainly kill so-and-so," then in that case, we apply the law of retaliation (qisas) to him. Why? Because he explicitly stated that he intended it and that he drank the intoxicant to achieve this forbidden act. So he is killed, even if at the time of the killing he did not know whom he was killing. The evidence that the words and actions of a drunkard are not considered is what happened to Hamzah ibn 'Abd al-Muttalib (may Allah be pleased with him). Two camels belonging to 'Ali ibn Abi Talib passed by him, and he had a slave girl who was singing and urging him to kill these two camels. So he stood up while drunk, slit their bellies open, and I think he ate some of their livers. Then 'Ali came to the Messenger of Allah (peace and blessings be upon him) to complain about his uncle Hamzah (may Allah be pleased with him). The Prophet (peace and blessings be upon him) went to Hamzah, and when he addressed him, he said: He said to the Messenger (peace and blessings be upon him) and to his nephew 'Ali ibn Abi Talib. The Prophet (peace and blessings be upon him) returned, knowing that the man was still drunk, and he went back. It is known that if Hamzah had acted on what was said, the matter would have been severe and great, because he did not acknowledge the prophethood of the Messenger, saying, "You are a slave among slaves, meaning you have no authority over me." And you know that Hamzah (may Allah be pleased with him) was killed as a martyr at Uhud before intoxicants were forbidden. He cited this evidence against those who said that a drunkard is held accountable for his words, and they said, "This was before the prohibition of intoxicants, and we only hold him accountable for his words when intoxicants are forbidden, so it is not appropriate to grant him a dispensation or treat him with leniency." This is a good answer, but it is refuted by the fact that intoxicants have a specific punishment specified by the Prophet (peace and blessings be upon him), which is flogging. This relates to the intellect, not the act. So the punishment for the drunkard is flogging, but what follows from his words relates to the intellect, and there is no difference between the act being forbidden or being permissible. This is a sound answer. In any case, the summary is that the stronger opinion is that a drunkard is not held accountable for his words, and his words are not considered. Even if he stood up and prayed while drunk, his prayer is not accepted; he must repeat it. And Allah knows best.
In the name of Allah, the Most Gracious, the Most Merciful. I think we were at the end of the discussion on the second verse, the saying of Allah the Exalted: Some scholars (may Allah have mercy on them) used this verse as evidence for the obligation of humility in prayer, based on His saying: and the one who is not humble, who is thinking here and there, not knowing what he is saying, and you find him as if he is a mechanical machine who stood up, recited, prostrated, and glorified, but the correct view is that humility is not obligatory, but it is a confirmed recommended practice (sunnah mu'akkadah), and the prayer is diminished to the extent that the humility is diminished. And He said: , And it is known that a passerby is not praying, so its meaning is that he is not able to pray. That is: do not approach the places of prayer except as passersby, and the places of prayer are the mosques.