722. Why Do People Or Children Suffer When Allaah Is The Most Merciful?

By Asma bint Shameem 

Part of our belief as a Muslim is to believe that our Rabb, Allaah Subhaanahu wa Ta’aala is Most Loving, and Most Fair. Most Wise and Most Merciful. 

It’s not enough to just believe that Allaah exists; 

rather it is EQUALLY important to KNOW and TRULY BELIEVE that Allaah Subhaanahu wa Ta’aala would NEVER be unfair or punish a person UNJUSTLY. 

We must know and truly believe that ALL His actions are FULL of ULTIMATE and PERFECT WISDOM, KNOWLEDGE, MERCY and JUSTICE. 

Allaah will NEVER be ’unfair’ or unjust to ANY creation of His. 

Rather He is Arhamur-Raahimeen, the MOST MERCIFUL of ALL that show mercy. 

The Prophet sal Allaahu Alayhi wa sallam said:

"Allaah has one HUNDRED mercies, out of which He has sent down only ONE for jinn, mankind, animals and insects, through which they love one another and have compassion for one another; and through it, wild animals care for their young. 

Allaah has retained NINETY-NINE mercies to DEAL KINDLY with His slaves on the DAY of RESURRECTION." (al-Bukhaari, Muslim)

And just as He is Most Merciful, at the same time, Allaah is also MOST JUST. 

He’s NEVER unfair. 

Many, many places in the Qur’aan, Allaah has mentioned that. 

For example Allaah says:

‎إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِن تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْرًا عَظِيمًا

“Surely! Allaah wrongs not even of the weight of an atom (or a small ant), but if there is any good (done), He doubles it, and gives from Him a great reward.” (Surah an-Nisaa:40)

And out of His Wisdom, Allaah has also promised us that He will TEST us in different ways to see who is steadfast and patient and who is not.

And He will reward us accordingly. 

And thus there will be suffering. 

He will place us in situations that may seem hard. Or unfair. 

But in reality they’re not. 

They’re actually a form of MERCY from Allaah because if we’re patient, these calamities and tests are a means of EXPIATION of our SINS. 

Or they may be a reason to RAISE our ranks. 

Or they might be a REMINDER from our Rabb to humble ourselves and turn to Him. 

Perhaps if we had it any different, maybe we would have gone astray or it would have been more harmful for us. 

And so what may SEEM hard is not hard at all. 

What may SEEM unfair is NOT unfair at all. 

Allaah says:

‎ وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ

“And it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.” 

(Surah al-Baqarah:216)

So for some there will be poverty. 

For some it will be a disease. 

For some it will be hunger. 

Shaikh Abd Al-Rahmaan Al-Barraak said:

“Allaah is al-Razzaaq (the Provider) and the best of those who give provision. 

“And no moving (living) creature is there on earth but its provision is due from Allaah” [Hood 11:6]. 

The rizq of Allaah will not be brought by the carefulness of the miser, nor will it be prevented by the hostility of one who does not want it to come to another. 

It is part of the Wisdom of Allaah that He differentiates between His slaves in their provision just as He differentiates between them in their physical creation and their attitudes. 

So He gives in abundance to whomever He wills and gives little to whomever He wills. 

He may give plenty to some people and little to others. 

He is the One Who guarantees the provision of His slaves according to His prior knowledge and decree. 

Allaah knows and decrees that some of His slaves will be given plenty and some will be given little; 

He has reasons for that that are beyond our comprehension. 

In His wisdom, He gives plenty or gives little as a test for His slaves, testing them with blessings or with calamities, as He says:

“and We shall make a trial of you with evil and with good” [al-Anbiya’ 21:35]

Allaah says:

“But when He tries him by straitening his means of life, he says: ‘My Lord has humiliated me!” [al-Fajr 89:16]

But then Allaah says: “Nay!” [al-Fajr 89:16], meaning, it is not as he thinks; Allaah blesses whoever he wills and makes things difficult for whomever He wills, and this is a test, not a sign of honor or humiliation. 

By means of this test, it becomes apparent who is grateful and patient, and who is the opposite. 

And Allaah is the Knower of all things.”

The scholars also said:

“Undoubtedly in Allaah’s allowing children to suffer there is great wisdom which may be hidden from some people, thus they object to the Divine decree and the Shaytaan takes advantage of this issue to turn him away from the truth and right guidance. 

Among the reasons why Allaah allows children to suffer are the following: 

1-It is a means to show that the child is sick or in pain; if it were not for that suffering it would not be known what sickness he is suffering from.

2-The crying that is caused by the pain brings great benefits to the child’s body.

3-Learning lessons: the family of this child may be committing haraam actions or neglecting obligatory duties, but when they see the suffering of their child, that prompts them to give up those haraam actions such as consuming riba, committing zina, not praying or smoking, especially if the child’s suffering is due to an illness that they caused, as happens in the case of some of the haraam things mentioned above.

4-Thinking about the Hereafter, for there is no true happiness and peace except in Paradise; there is no suffering and pain there, only good health, well-being and happiness. 

And thinking about Hell, for that is the abode of eternal and never-ending pain and suffering. 

So one will do that which will bring him nearer to Paradise and take him further away from Hell.”

(Islamqa Fatwa # 20785)

Ibn Qayyim said: 

“Then think about the wisdom of Allaah in causing children to cry a lot, and the benefits that that brings to them. The doctors and naturalists have attested to the benefits of that and the wisdom behind it. 

How greatly do children benefit from the crying and yelling that we hear from them. 

If this is the wisdom with regard to crying that is caused by pain and the wisdom behind this never crossed your mind, the same applies to the suffering of children and its causes and good consequences.  

There is a great deal of wisdom that may be hidden from most of the people and they are greatly confused about it.”

(Miftaah Daar al-Sa’aadah, 2/228)

Ibn al-Qayyim also said: 

“These pains are one of the inherent features of man’s development from which no man or animal can be free. If man were free of pain he would not be a man, rather he would be an angel or some other creature. 

Children’s pain is not more difficult than the pain experienced by grownups, but grownups have become accustomed to pain so it is no longer a big issue for them. What a great difference there is between what a child suffers and what a rational adult suffers. 

All of that is one of the main aspects of the human condition. If man were not created like that he would be a different creature. What do you think if a child gets hungry or thirsty or cold or tired – is it something that he was singled out for and tested with that the grownups are not tested with?  Man – and indeed animals – have been created on this basis. 

They said: If someone were to ask: Why has man been created thus? 

Why was he not created without this vulnerability to pain and suffering? 

This is a flawed question, because Allaah has created him in a world of trials from a weak substance. So he is vulnerable to diseases and suffering, and Allaah has created him in such a way that he is vulnerable to all kinds of pain… 

The fact that these pains and pleasures coexist is one of the signs of the Hereafter, for divine wisdom has decreed that there should be two abodes: an abode that is devoted fully to pleasure, in which there is no pain at all, and an abode that is devoted fully to pain in which there is no pleasure at all. The former abode is Paradise and the latter abode is Hell.”

(Miftaah Daar al-Sa’aadah, 2/230, 231)

So as Muslims, we SUBMIT to whatever our Creator and Master decrees for His creation WITHOUT questioning Him. 

How can we question Him, when we have NO KNOWLEDGE of the Unseen, or the future or what’s better for us?

Rather, ALLAAH will question US on the Day we stand in front of Him. 

Allaah says 

“He cannot be questioned as to what He does, while they will be questioned.” (Surah al-Anbiya’ :23)

Ibn Taymiyah said:

“Allaah is not to be questioned about what He does because of His perfect wisdom, mercy and justice, not just because of His subjugation of creation and His might.” [Majmoo‘ al-Fataawa (8/511)]

So leave His Decisions to Him. 

TRUST Him and KNOW He has a purpose for everything. 

And He will reward those who are patient with Jannah. 

Isn’t Jannah worth it?

And Allaah knows best.

721. Can I Consume Any Food Or Drink That Has Some Alcohol In It?

By Asma bint Shameem 

First of all, we should define what is Khamr (that which intoxicates) and alcohol. 

Shaikh Moosaa Richardson explains the difference between the two. 

He said: 

“It is important to differentiate between “khamr” 

(intoxicants) and “alcohol”.

The substance called “alcohol” is of three types:

1) That which is *deadly*, if you consume it you will die or become seriously ill.  

This is considered “summ“ (poison) and it is *permissible* to buy, sell, transport, or use it, but NOT CONSUME it.  

You can use it when found in *mouthwash (in minute quantities), perfume (health and beauty products), bug spray*, etc., but *NOT in foods or drinks*.

2) That which INTOXICATES when consumed, a little of it or a lot, then it’s considered Khamr (intoxicant), and it is *NOT permissible* to buy, sell, transport, use, or consume. 

3) That which does *NOT* *INTOXICATE*,  *no matter how much of it is consumed*, then it is NOT a khamr, *rather it is HALAL*, like the small amounts of alcohol found in many foods and drinks that we eat every day. 

(Example: the small amount of alcohol in bread, orange juice, banana, etc as a  as a result of natural fermentation) 

This type is PERMISSIBLE to *buy, sell, transport, use, and consume*.

So if the type of alcohol used in your medicine or food is type #3, then you may use and/or consume it.  

If it is type #1 or #2, then NO, (you cannot INGEST it) unless the resulting product has a diluted amount, so small that it does not make the product an intoxicant, even when large amounts are consumed. 

And Allaah knows best.”

So the basic principle for ANY food or drink is the following:

If the effects of alcohol such as taste, smell, etc are seen in the food or drink and it makes you intoxicated, we should not be consuming this because it would be forbidden. 

And if there’s no effect of the alcohol seen or felt or tasted in the food, and it has completely absorbed into it, such that it doesn’t make you intoxicated even if it is ingested in large quantities, then it is permissible. 

And if you’re in doubt about something, stay away. 

Here’s what the ulama say about foods containing some alcohol:

“With regard to foods and drinks that are mixed with alcohol, there are two scenarios: 

The first is where the alcohol is fully absorbed into the food or drink and has disappeared in it, in such a way that its essence is no longer present and no trace of it can be detected in the drink (or food) in terms of color, taste or odor. 

There is nothing wrong with eating or drinking such things at all. 

Ibn Taymiyah said:

“If alcohol falls into water and is completely absorbed in it, then someone drinks it, he is not regarded as drinking alcohol and the hadd punishment for drinking alcohol is not to be carried out on him, because nothing of its taste, color or odor remained.”

[al-Mustadrak ‘ala Majmoo‘ al-Fataawa (3/12)]

The second scenario is where the essence of the alcohol *remains* present or its traces may be detected in the mixture, in terms of taste, color, odor or flavor. 

In this case it is haraam to consume this food or drink, because of the presence in its ingredients of a percentage of alcohol that has not been fully absorbed. 

The presence of alcohol in this food or drink makes it prohibited, even if the percentage of alcohol is very small. 

Shaykh ibn al-‘Uthaymeen said: 

“If this alcohol is mixed with something and is not fully absorbed into what it is mixed with, and does not disappear into it, then that thing becomes haraam, because this mixture is affected by it. 

But if the alcohol has been fully absorbed into what it has been mixed with, and no trace of it can be detected, then it does not become haraam thereby.”

(Fataawa Noor ‘ala ad-Darb)

Secondly: 

Even though we say that it is “permissible” to eat and drink things that are mixed with alcohol if the alcohol is fully absorbed, this does NOT mean that it is permissible that “WE” ourselves mix things with alcohol. 

So it is *not permissible* to put any nabeedh (fermented drink made from dates), alcohol or any other intoxicating substance into drinks, foods or anything else, because every intoxicant is khamr, as the Prophet Sal Allaahu Alaiyhi wa Sallam said: 

“Every intoxicant is khamr and every khamr is haraam.” (Saheeh Muslim 2003)”                

(Islamqa Fatwa #201520)

Someone asked Shaikh Ibn ʻUthaymeen about non-alcoholic beer, given that some brands of non-alcoholic beer have alcohol content. 

He said:

“As to percentage, do not think that any percentage of alcohol in a thing makes it unlawful; 

rather if the percentage of alcohol has an effect whereby when a person drinks this mix, he becomes intoxicated, then it is unlawful. 

But if the percentage is very small without effect, then it is lawful. 

For example, a percentage such as 1%, 2% or 3% does not make the beverage unlawful. 

Some people misunderstood the hadeeth that states, 'Whatever intoxicates in large quantities, then a small quantity of it is forbidden,' to mean that if a small percentage of an intoxicant is mixed with a large amount of a substance that is not intoxicating, then it is unlawful. 

This is a misunderstanding of the hadeeth. 'Whatever intoxicates in large quantities, a little of it is unlawful' means that if a lot of something will cause intoxication, and a little of it will not cause intoxication, then a lot or a little are both unlawful, because you may drink a little that does not cause intoxication, then you may be tempted to drink more and become intoxicated. 

But if something is mixed with alcohol, while the alcohol content is a minute amount and does not have any effect, then it is lawful and does not come under the ruling of this Hadeeth.”

And Allaah knows best.

720. What Should The Terminally Ill Person Do ? And What Can OTHERS Do For Him?

By Asma bint Shameem 

Everyone’s lifespan is written. 

And we’re only here on this earth for an appointed time. 

When the time is up, we leave. 

No one knows exactly WHEN that time is. 

But sometimes, out of His Mercy, Allaah Subhaanahu wa Ta’aala reminds a person of that time of departure by afflicting His slave with a terminal illness. 

Although it is hard to accept, this is actually a BLESSING IN  DISGUISE, because this way the person can “PREPARE” for that inevitable meeting with his Rabb and “get ready” for that ultimate journey. 

Here are some of the things a terminally ill person can do. 

1. He should make sincere Taubah to Allaah for all his previous major and minor sins. 

2. He should ask others for forgiveness 

3. He himself should clear his heart and forgive those that might have hurt him or treated him unfairly in any way. 

4. He should strengthen his ties with his blood relatives and ‘fix’ any that needed fixing. 

5. He should pay off his debts and settle any other financial issues with others. 

6. If he has any money he should write his will, if he wants to donate one third of that to charity. 

7. He should have good and positive thoughts about Allaah and hope to have a good end.  

8. He should try and live whatever life is left for him in the obedience to Allaah and stay away from all disobedience 

9. He must be very vigilant about his five daily prayers. 

10. He should busy himself with dhikr, read the Qur’aan with meanings, pray Nawaafil if he has the energy, do a lot of sadaqah regularly even if it’s a small amount and other good deeds. 

10. Stay away from people and places that are “dunya- oriented” and are a distraction to the goal of the Aakhirah. 

 *In the LAST FEW DAYS*

When he’s in the last hours/days of his sickness:

1. People around the dying person should say good things and make duaa for him 

The Prophet sal Allaahu Alayhi wa sallam said:

“When you visit a sick or a dying person, you should utter good words because the angels say “Ameen” at what you are saying.” (Muslim)

2. They should encourage him to say "Laa Ilaaha Illa Allaah”

The Prophet sal Allaahu Alayhi wa sallam said:

“Exhort your dying people to recite: Laa ilaaha illallaah.” (Muslim)

That’s because if their last words are “Laa ilaaha illallaah”, they will enter Jannah with the Will and Permission of Allaah. 

The Prophet sal Allaahu Alayhi wa sallam said: 

“He whose last words are: Laa ilaaha illallaah shall enter Jannah.” (Abu Dawood- saheeh by al-Albaani)

And he said: 

“He who dies while knowing (fully well) that there is none worthy of worship (in truth) but Allaah shall enter Jannah.” (Muslim)

3. The dying person should ask Allaah for forgiveness and mercy. 

The last words of the Prophet sal Allaahu Alayhi wa sallam were:

“Allahumma-ghfir li, warhamni, wa alhiqni bir Rafiqil-Aa’laa”

 “O Allaah, forgive me, bestow Your Mercy on me and let me join the exalted companions.” (al-Bukhaari, Muslim) 

4. He should think positive and have good hopes with Allaah.  

The Prophet sal Allaahu Alayhi wa sallam said:

“None of you should approach death but he is hoping good from Allaah.” (Muslim)

5. The people around him should remind him of his good deeds 

Ibrahim An-Nakha’i said: 

“People liked to remind righteous people of their righteous actions so that they would have good thinking of Allaah Subhaanahu wa Ta’aala.” (Ibn Abu Ad-Dunya)

*IMPORTANT NOTE*:

*1. No Qur’aan or Yaseen*

There’s NO PROOF of reading the Qur’aan for the dying person or reading Surah Yaseen etc. 

The hadeeth about reading Surah Yaseen is weak. 

And a weak hadeeth means that it’s highly doubtful that the Prophet sal Allaahu Alayhi wa sallam ever said that or did that or approved of that. 

2. No other bid’ah 

Nothing should be done for the dying person that has no proof from the Qur’aan and/or authentic Sunnah such as slaughtering at the bedside, sprinkling blood of the sacrifice on him, going around the patient seven times with certain things like chillies, and many other practices that are borrowed from the Hindus and others. 

Astaghfirullaah!

Imagine the SIN of sending someone off to their Creator with Shirk and bid’ah!

La Hawla wa la Quwwata illa billaah. 

May Allaah guide us. 

May Allaah give us a good end.

May our last words be “Laa ilaaha illallaah” 

And May Allaah be pleased with us when we meet Him. Ameen.

[28/02, 9:04 pm] +1 (832) 221-1566:  *Can a Woman Lead Other Women in Prayer?*

by Asma bint Shameem 

Yes it’s permissible for women to pray together in Jama’ah if they are together. 

One of them can lead the other women in Salaah whether it is a *Fard* prayer or *Taraaweeh.*

 *PROOF*:

Our Mother Aa’ishah radhi Allaahu anhaa used to lead women in prayer and would stand with them in the middle of the row.” (Al-Musannaf- 

Abdur Razzaq and Daraqutni)

Similarly Umm Al-Hasan narrated that she saw Umm Salamah radhi Allaahu anhaa leading women in prayer while she stood in the middle of their row.” 

(Ibn Abee Shaybah)

Umm Waraqah radhi Allaahu anhaa narrated that "the Messenger of Allaah (sallallaahu alayhi wasallam) used to visit her at her house. He appointed a mu'adhdhin to call adhaan for her and he commanded her to lead the inmates (women) of her house in prayer." 

(Abu Dawood - Hasan by al-Albaani )

*All these narrations are authenticated by Shaikh al-Albaani.*

And he said, after narrating these reports: 

*“In conclusion, these reports are sound and may be acted upon, especially since they confirm the general meaning of the words of the Prophet Sal Allaahu Alaiyhi wa Sallam: “Women are the twin halves of men…”*

(Sifat Salaat al-Nabi, p. 153-155.)

The ulama said:

“It is permissible and correct for a woman to lead other women in prayer.” (Wilaayat al-Mar’ah fi’l-Fiqh al-Islami)

*Will women get 27 times more reward for praying together, like the men?*

It is good if women pray in Jama’ah when they’re together. 

But whether the reward for them is multiplied 25 or 27 times or not, is not known. 

The hadeeth about the reward multiplied 25 or 27 times is specifically for *men* praying in the masjid. 

But it is *hoped* that it applies to women as well. 

Some of the scholars say that the multiple reward is only specific for men. 

 Shaikh Ibn Uthaymeen said:

“It is *better* for them (women) to pray in jamaa’ah, if possible, but the reward of twenty-seven times more applies only to men, because praying in jamaa’ah is obligatory for them.

The correct view is that for women to pray in jamaa’ah, and for a woman to lead other women in prayer, are things that are *permitted* in Islam and indeed are *mustahabb* for them.”

(Al-Muhalla, 4/119-200)

Bottom line:

Don’t worry about the rewards. 

Just do your part. 

Allaah will NEVER disappoint you. 

 *HOW TO PRAY IN JAMA’AH*

You will pray exactly how you would if you were praying behind a male Imaam, except there are certain points we have to pay attention to. 

 The female Imaam will stand in the middle of the first row with the sisters to her left and right. She will not stand ahead of them like a male Imaam does. 

 Imaam al-Nawawi said: 

“The Sunnah is for a woman who is leading other women in prayer to stand in the middle of the row, because of the reports which state that ‘Aa’ishah and Umm Salamah led other women and they stood in the midst of them.” 

(Al-Majmoo’ Sharh al-Muhadhdab, vol. 4, p. 192)

 Adhaan or iqaamah for the women?

There’s a difference of opinion among the ulama about this issue. 

Some allowed it and some didn’t. 

 

 The scholars of the Standing Committee said:

“It is not prescribed for women to say the iqaamah for prayer, whether they are praying individually or one woman leads the others in prayer, just as it is not prescribed for them to say the adhaan.”

Fataawa al-Lajnah al-Daa’imah, 6/84 

However ulama such as shaikh al-Albaani were of the opinion that it’s allowed for women to give the adhaan and iqaamah when they’re praying alone or amongst themselves based on the fact that Aaisha radhi Allaahu anhaa used to do that when she led other women in Salaah. 

But she should lower her voice so that nonmahrams may not hear her. 

(Silsilatul-Hudaa wan-Noor 697/3)

 If it’s a ‘loud’ prayer, like Fajr, Maghrib or Ishaa, the female Imaam may recite out loud.

But if there are nonmahrams present, she may recite quietly. 

 Ibn Qudaamah said: 

“She should recite out loud in prayers where it is required to recite out loud, but if there are any men present, she should not recite out loud, unless they are her mahrams, in which case she may do so.”

(Al-Mughni, 2/17)

 All the other rules of praying in congregation will apply, like you have to follow the Imaam, and not precede her, etc.  

 *CAN WOMEN LEAD MEN*

NO. Absolutely not. 

It’s NOT AT ALL valid for a woman to lead other men in the prayers even if they are her mahrams. 

NO ONE ever did that before and anyone who allows it is going against the Prophet sal Allaahu Alayhi wa sallam, the Sahaabah, and the consensus of the ulama of all the generations. 

And if any man prays behind a woman, his prayer is NOT VALID.

Imaam an-Nawawi said:

“Our companions are agreed that it is not permissible for an adult man or a boy to pray behind a woman… the prohibition on a woman leading men in prayer applies equally to obligatory prayers, Taraweeh and all supererogatory prayers. This is our view and the view of all the scholars from the earlier and later generations – may Allaah have mercy on them. Al-Bayhaqi narrated this from the seven fuqaha’, the Taabi’i fuqaha’ of Madeenah. It is also the view of Maalik, Abu Haneefah, Sufyaan, Ahmad and Dawood….”

(al-Majmoo(4/152)

And Allaah knows best

[01/03, 2:03 pm] +1 (832) 221-1566: Wa Alaikum Assalaam wa Rahmatullaahi wa Baraakaatuh 

Here’s what the scholars say about Kombucha tea:

“We have read a great deal about the benefits of the tea mentioned in the question; the issue of its benefits should be referred to specialists.  

With regard to the amount of alcohol in this tea, it is a very low amount that does not lead to drunkenness, hence drinking it is not haraam because of that. 

Shaykh al-Islam Ibn Taymiyah said: 

Everything that is called water is pure and a means of purification, whether some impurity has fallen into it or not, if it is known that it has dissolved into it and disappeared. 

As for that in which traces of impurity are apparent, it is haraam to use it, because it comes under the heading of using something haraam. End quote. 

(Majmoo‘ al-Fataawa, 19/236, 237)

He also said: 

“Allaah has forbidden impure things (khabaa’ith), namely blood, dead meat, pork and so on. If any of these things fall into water etc and disappear, so there is no blood, dead meat or pork left at all, similar to the case where alcohol disappears in a liquid, then the one who drinks it is not drinking khamr.”

(Majmoo‘ al-Fataawa, 21/501, 502)

Based on that, there does not seem to be anything wrong with drinking this tea.”

(Islamqa Fatwa # 146710)

Please also see my article below for more information 

And Allaah knows best

[01/03, 2:04 pm] +1 (832) 221-1566: Can I consume any Food or Drink that has some Alcohol in it? updated 

by Asma bint Shameem 

First of all, we should define what is Khamr (that which intoxicates) and alcohol. 

 Shaikh Moosaa Richardson explains the difference between the two. 

He said: 

“It is important to differentiate between “khamr” 

(intoxicants) and “alcohol”.

The substance called “alcohol” is of three types:

1) That which is *deadly*, if you consume it you will die or become seriously ill.  

This is considered “summ“ (poison) and it is *permissible* to buy, sell, transport, or use it, but NOT CONSUME it.  

You can use it when found in *mouthwash (in minute quantities), perfume (health and beauty products), bug spray*, etc., but *NOT in foods or drinks*.

2) That which INTOXICATES when consumed, a little of it or a lot, then it’s considered Khamr (intoxicant), and it is *NOT permissible* to buy, sell, transport, use, or consume. 

3) That which does *NOT* *INTOXICATE*,  *no matter how much of it is consumed*, then it is NOT a khamr, *rather it is HALAL*, like the small amounts of alcohol found in many foods and drinks that we eat every day. 

(Example: the small amount of alcohol in bread, orange juice, banana, etc as a  as a result of natural fermentation) 

This type is PERMISSIBLE to *buy, sell, transport, use, and consume*.

So if the type of alcohol used in your medicine or food is type #3, then you may use and/or consume it.  

If it is type #1 or #2, then NO, (you cannot INGEST it) unless the resulting product has a diluted amount, so small that it does not make the product an intoxicant, even when large amounts are consumed. 

And Allaah knows best.”

So the basic principle for ANY food or drink is the following:

If the effects of alcohol such as taste, smell, etc are seen in the food or drink and it makes you intoxicated, we should not be consuming this because it would be forbidden. 

And if there’s no effect of the alcohol seen or felt or tasted in the food, and it has completely absorbed into it, such that it doesn’t make you intoxicated even if it is ingested in large quantities, then it is permissible. 

And if you’re in doubt about something, stay away. 

 Here’s what the ulama say about foods containing some alcohol:

“With regard to foods and drinks that are mixed with alcohol, there are two scenarios: 

The first is where the alcohol is fully absorbed into the food or drink and has disappeared in it, in such a way that its essence is no longer present and no trace of it can be detected in the drink (or food) in terms of color, taste or odor. 

There is nothing wrong with eating or drinking such things at all. 

 Ibn Taymiyah said:

“If alcohol falls into water and is completely absorbed in it, then someone drinks it, he is not regarded as drinking alcohol and the hadd punishment for drinking alcohol is not to be carried out on him, because nothing of its taste, color or odor remained.”

[al-Mustadrak ‘ala Majmoo‘ al-Fataawa (3/12)]

The second scenario is where the essence of the alcohol *remains* present or its traces may be detected in the mixture, in terms of taste, color, odor or flavor. 

In this case it is haraam to consume this food or drink, because of the presence in its ingredients of a percentage of alcohol that has not been fully absorbed. 

The presence of alcohol in this food or drink makes it prohibited, even if the percentage of alcohol is very small. 

 Shaykh ibn al-‘Uthaymeen said: 

“If this alcohol is mixed with something and is not fully absorbed into what it is mixed with, and does not disappear into it, then that thing becomes haraam, because this mixture is affected by it. 

But if the alcohol has been fully absorbed into what it has been mixed with, and no trace of it can be detected, then it does not become haraam thereby.”

(Fataawa Noor ‘ala ad-Darb)

Secondly: 

Even though we say that it is “permissible” to eat and drink things that are mixed with alcohol if the alcohol is fully absorbed, this does NOT mean that it is permissible that “WE” ourselves mix things with alcohol. 

So it is *not permissible* to put any nabeedh (fermented drink made from dates), alcohol or any other intoxicating substance into drinks, foods or anything else, because every intoxicant is khamr, as the Prophet Sal Allaahu Alaiyhi wa Sallam said: 

“Every intoxicant is khamr and every khamr is haraam.” (Saheeh Muslim 2003)”                

(Islamqa Fatwa #201520)

 Someone asked Shaikh Ibn ʻUthaymeen about non-alcoholic beer, given that some brands of non-alcoholic beer have alcohol content. 

He said:

“As to percentage, do not think that any percentage of alcohol in a thing makes it unlawful; 

rather if the percentage of alcohol has an effect whereby when a person drinks this mix, he becomes intoxicated, then it is unlawful. 

But if the percentage is very small without effect, then it is lawful. 

For example, a percentage such as 1%, 2% or 3% does not make the beverage unlawful. 

Some people misunderstood the hadeeth that states, 'Whatever intoxicates in large quantities, then a small quantity of it is forbidden,' to mean that if a small percentage of an intoxicant is mixed with a large amount of a substance that is not intoxicating, then it is unlawful. 

This is a misunderstanding of the hadeeth. 'Whatever intoxicates in large quantities, a little of it is unlawful' means that if a lot of something will cause intoxication, and a little of it will not cause intoxication, then a lot or a little are both unlawful, because you may drink a little that does not cause intoxication, then you may be tempted to drink more and become intoxicated. 

But if something is mixed with alcohol, while the alcohol content is a minute amount and does not have any effect, then it is lawful and does not come under the ruling of this Hadeeth.”

And Allaah knows best.