Can you use liquor instead of wine for the mitzvah of Ad Dlo Yoda? Is there any Posek who allows you to be yotzeh specifically with Liquor?
Many, many poskim (Rambam included) say the mitzva is specifically wine. Chayei Adam observes that this is to commemorate the Purim miracle which occurs over a series of scenes, all set at wine-drinking parties.
The Gemara says (Megila 7b) "Hayab Inish LeBisumi Ad Delo Yada...- a man must get drunk until he doesn't know..." However, in that statement it doesn't mention wine. Wine is usually the methodology used but I don't see any Mamashut to it being MeIkar HaDin (i.e. not MeChuyav).
One of my Rabbanim (who I was told is a Posek) says wine is unnecessary and that any alcohol would suffice.
Rav Shmuel Kamentsky holds one can use anything (kovetz Halachos perek 18:11).
He discusses many sources including the Tur, Shulchan Aruch, Chayei Adam, and more poskim. He also cites the Aruch Hashulchan 695:5 with a savorah of one could use יי"ש but shouldn't for other reasons. He also discusses Minchas Elazar 695 בשבילי דוד and the קהילות יעקב.
Rashi, Nemukey Yosef, Riaz, Rokeach, Rambam, and many others all write wine. THis presents mystery; if one or two said it it might be coincidental, but with so many you'd think thered be an explanation. My explanation is that these Rishonim understood that "bsumei" means to get drunk through wine. THere is much support for this assertion: Rashi generaly explains the Gemara and doesnt insert his own halachic opinions; why does he mention wine? THe Nemukey Yosef and Rashi on the Rif writes expicitely "get drunk through wine" as one would expect if they understood that the word connotes wine in particular. The Riaz and the Rokeach both write "peirsuh" that is that the exaplnation of the Gemara is...and then say wine; implying that this is the very explanation of the Gemara. Note also the Rashbam Bava Basra 73b who mentions wine in description of besumei. The clincher is that the Aruch writes explicitly (entry: Basim) that the root basim is the aramaic translation of wine. With this appreciation of these Rishonim we can then ask whether or not the Gemara was specific in using this word which connotes wine or not. Given that many Rishonim e.g. Maharam of Rotenberg (MHK responsa vol. 1 ch. 625) connect the drinking with commemorating the miracle and the drinking was with wine as mentioned throughout the Megillah, it is reasonable that the Gemara was specific when using this word that connotes wine. R. Yosef Ben David Hadayan of Sorgossa the student of the Ran is quite clear about this (cited in Nit'ey Gavriel v. 15 ch. 39) comparing the wine on Purim to matzah on pesach and other substances that commemorate miracles through those substances. Thus we dont just shoot for drunkenees, but wine in particular. Lastly drinking without fulfilling the mitzvah may be improper or even forbidden (see for example Rambam De'os 5:3) thus it makes a tremendous amount of sense from a halachic perspective to use wine and only wine. The contemporary poskim dispute the issue: R. Moshe (heard from a student of his and recorded in shmaatsa d'moshe) held that any alcohol could be used while Mishneh halachos writes that only wine can be used. R. Tzvi Pesach Frank (Moadim Uzmanim) concludes with uncertainty over whether other alcohol can be used. There is always the chance that if R. Moshe saw the above reasoning (based on the Aruch) he would have agreed to use wine.
While there are authorities who hold that the mitzvah is specifically on wine The Shevilei Dovid Orach Chayim 695:3 permits fulfilling the mitzvah using other alcoholic beverages.