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from ‘Naṣ-e-Qaṭ’ī’[1] and there is consensus of the Ummaĥ on alcohol being Ḥarām. Its use, whether more or less in quantity, is Ḥarām. It is impure just like urine. Its impurity is categorised as ‘Nijāsat-e-Ghalīẓaĥ’ i.e. major impurity. Whoever claims alcohol to be Ḥalāl is Kāfir (unbeliever) because he has denied ‘Naṣ-e-Qurānī’ i.e. Quranic injunction. Alcohol is not ‘مُتَقَوِّم’ (liable for compensation) to a Muslim i.e. if someone wastes a Muslim’s alcohol, he will not be liable to pay recompense. It is not permissible to buy it or to obtain any sort of benefit from it and it is not permissible to use it as a medicine. It is not permissible to make some animal drink it, nor is it allowed for soaking the clay. It is not permissible to use it in preparation of suppository. He who drinks alcohol will be punished according to the Islamic law even if he has not suffered intoxication. (Durr-e-Mukhtār, vol. 10, pp. 33, etc) It is also impermissible to use it in treatment of the wounds of animals. (Al-Fatāwā Al-Ĥindiyyaĥ, vol. 5, pp. 410) The juice of grapes that has been cooked until less than two thirds is evaporated i.e. more than one third is left, and if it is intoxicant, it is also Ḥarām and impure. (Durr-e-Mukhtār, Kitāb Al-Ashariyyaĥ, vol. 10, pp. 36) Water containing ‘Raṭab’ i.e. un-dehydrated dates and water containing soaked Munaqqay (big currants) when undergo fermentation and become frothy is also Ḥarām and impure. (ibid, pp. 37) Wines made up from honey, fig, buckwheat, barley, etc. are also Ḥarām. (Durr-e-Mukhtār, vol. 10, pp. 39-40)
For example, in India, wine is made from ‘Maĥway’ (a tree which has red and sallow coloured leaves, its fruit is round in
[1] ‘Naṣ-e-Qaṭ’ī’ is that clear evidence which is present in the Holy Quran or Ḥadīš Mutawātaraĥ. (Fatāwā Faqīĥ Millat, vol. 1, pp. 204)
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