Q: A- Since Khamr (intoxicant) is Najis (impure), although there are some who differ, is it considered like urine or as a figurative type of Najasah? As we should best take care and wash whatever is stained by it, nevertheless I would like to ask: Since every intoxicant is Khamr which is Haram (prohibited) and Najis, consequently, alcohol should be Najis as well, for it is (Ghawl) in Arabic as mentioned (Part No. 25; Page No. 19) in the Qur'an when describing the Khamr of the Hereafter: Neither will they have Ghoul (any kind of hurt, abdominal pain, headache, a sin) from that, nor will they suffer intoxication therefrom. I have understood that Ghawl is the alcohol which is the intoxicating substance, for after extracting it from Khamr, it (khamr) will not intoxicate; thus, it will not be Najis becoming analogous to the water extracted from sewage on which a previous Fatwa (legal opinion issued by a qualified scholar) has been issued if it is correct to say that - this dreg - will not become intoxicating after extracting alcohol?B- Since the alcohol is Najis for being intoxicating, would it not be better to avoid using it in painting walls, doors, windows and other things in Masjids (Mosques), as the thinner used in dissolving the paints contains alcohol? Would it not be better to ask paint experts about thinners and paints that do not contain alcohol, if it is verified that they actually contain alcohol so as not to use them in Masjids?C- Since many conferences are frequently being held to find a substitute for alcohol in medicines, but it has not yet been found; is it permissible to use medicines containing alcohol with a percentage that might reach 14% for treatment purposes? Would this be Makruh (disliked)?D- Some injections like (Liver extract) are being extracted from the liver of animals, which might include pigs, for they are imported (Part No. 25; Page No. 20) from Non-Muslim countries. Suppose they are not extracted from pigs, would such animals be slaughtered according to the valid Islamic or non-Islamic (Christian or Jewish) method? It is permissible to use such injections? Please provide us with a Fatwa, may Allah grant you support and reward you!

A: First : Khamr is not the same as the Najis sewage water regarding the ruling of keeping and using it the way it is, or even after extracting the impurities from it. Khamr should be discarded for intoxication not for Najasah, since the Prophet (peace be upon him) commanded this when the two Ayahs forbidding Khamr were revealed. This is why it is prohibited to keep it, use it the way it is, or even convert it by total or partial dissolution after extracting the alcohol from it. Moreover, it is prohibited to mix it with other substances to benefit from it, because of the prohibition declared by the Prophet (peace be upon him) to dilute Khamr in order to block the means to re-using it. This is unlike impure water, for the defect exists in being Najis, thus it could be used for irrigating plants, trees and the like. It is also permissible to remove Najasah then use it according to the need as in fertilizing land or watering it, or drinking, in addition to other uses. Khamr is not the same as urine regarding the Najasah of the substance itself, rather it is worse. Regarding khamr, it is feared to keep it lest it should be drunk, unlike urine which is permissible to keep for fertilizing plants. Second: As mentioned in the answer to the first passage, it is impermissible to keep Khamr. (Part No. 25; Page No. 21) Or convert it to vinegar, dilute it, or even mix it with anything in order to benefit from it. But if a person who has Khamr differs with this and mixes it with paints and other substances while its effect appears in color, taste or smell, it becomes prohibited to use it in painting Masjids and it should be discarded. However, if its effect does not appear in the mixture, it is permissible, but it is better to discard it out of cautiousness. Third: It is impermissible to mix medicine with intoxicating alcohol, but if it is mixed with alcohol in low percentage that does not appear in the color, taste or smell of the medicine, it becomes permissible, otherwise it is not. Fourth: The origin in things is Taharah (ceremonial purification) and permissibility; thus, this is not to be altered except by the existence of certainty or strong probability that imposes abstention from it. If a person doubts that the liver extract in the injections is extracted from the liver of a pig or other unlawfully slaughtered animal, the doubt is not to be considered, and a person should not refrain from the origin of permissibility and Taharah. Based on this, it is permissible to use these injections and similar substances for treatment, if they are not proven to contain what brings them out of Taharah and permissibility. (Part No. 25; Page No. 22) May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.