Khamr (intoxicant) is considered Najis (ritually impure).
Muslim scholars differ whether it is (Part No. 22; Page No. 90) similar to urine in a definite, sensory way or Najis in the abstract sense. Therefore, one must be careful to wash anything contaminated with Khamr to be on the safe side. Based upon the Hadith, which states that every intoxicant is Khamr, and every Khamr is Haram (prohibited), we can conclude that alcohol is Najis as an intoxicant. Allah describes the Khamr in the Hereafter when He says:
Neither will they have Ghoul (any kind of hurt, abdominal pain, headache, a sin) from that, nor will they suffer intoxication therefrom.
I get from this Ayah (Qur'anic verse) that Ghoul (i.e., alcohol) is an intoxicant. So, if the alcohol is removed from Khamr, the alcohol-free leftover is not an intoxicant. Is Khamar in such a case not considered Najis by applying Qiyas (analogy) with sewage treatment? This treatment is permissible according to a previously issued Fatwa (legal opinion issued by a qualified Muslim scholar).B- Since alcohol is Najis and intoxicating, is it safer not to use it in paints applied on walls, windows, doors or anything inside the Masjid (mosque)? It is noteworthy that the thinner that dissolves the paint has a percentage of alcohol. Is it safer to ask experts about the alcohol-free thinner and paints to use them in Masjids?C- Now and then, many conferences whose purpose is (Part No. 22; Page No. 91) to offer a substitute for alcohol used in medicines are held. However, a substitute has not been discovered yet. Is it permissible to use medicines containing up to 14% of alcohol or is it Makruh (disliked)?D- Some injections exported from non-Muslim countries have by-products that are made from the livers of animals that could be pigs. Even if they are not pigs, these animals may not be slaughtered according to Shari`ah (Islamic law). Is it permissible to use these injections?Please answer me, may Allah help and reward you!
Firstly, the Khamr is not similar to the Najis sewage in terms of the permissibility of keeping and making use of it as is, or after removing Najasah (ritual impurity). Rather, Khamr must be discarded because of its intoxicating power not due to its Najasah. The Prophet (peace be upon him) ordered Khamr to be poured out when the Ayahs prohibiting it were revealed. Keeping and making use of Khamr as is, or after its intoxicating power ceases by becoming vinegar or after some of its parts have undergone the state of transformation are all Haram. It is, also, not permissible to mix it with something which may be beneficial. The Prophet (peace be upon him) forbade
acetifying the Khamr to block the means leading to sins, processing and re-using it. In contrast, sewage can be used as is (Part No. 22; Page No. 92) in irrigating plants and the like. It is permissible to remove the Najasah contained in the sewage to make use of its ingredients in various aspects including fertilizing and irrigating the land, drinking, and so on. Furthermore, Khamr is not similar to urine in the abstract sense. The Khamr is more harmful for fear of keeping and consuming it, whereas there is no fear of keeping urine, which may be used as a fertilizer.Secondly, as mentioned above, it is not permissible to keep, acetify or mix Khamr with something for useful purposes. If someone mixes it with paints or other things that have useful purposes, and it affects the color, taste or smell of these things, it is not permissible to use them in painting Masjids etc., rather, they must be thrown away. On the other hand, if the intoxicant has no effect on paints, using them is permissible and avoiding them is safer.Thirdly, it is not permissible to mix medicines with intoxicants. If the medicine is mixed with alcohol, and the percentage of alcohol is very low and does not affect the color, taste or smell, then it is permissible to have it. Otherwise, it is impermissible to take medicines mixed with it.Fourthly, Taharah (ritual purification) as well as permissibility are the basic ruling of all things. (Part No. 22; Page No. 93) Nothing is to be deemed Najis and forbidden unless there is evidence for it. If there is doubt that the ingredients of injections are derived from the liver of a pig or the liver of an animal which is not slaughtered according to Shari`ah, this doubt has no effect and the injections are deemed Tahir (ritually pure) and permissible. Thus, there is nothing wrong with using these injections in treatment unless there is evidence that they are Najis or forbidden.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.