Fine i'll leave it at that after this post because looks like there's not going to be any proper answers to the inconsistency. Which has been my question from the beginning. All the fatwas from askimam I've shown are completely relevant:
1. A fatwa saying Brundaberg brewed alcoholic beverages drinks containing upto 0.5% alcohol are Halal in essence. The process of making them is basically the same as all non-alcoholic beers. So how is this fatwa not relevant?
2. A fatwa saying that you can pour an intoxicating drink like Champagne in your cooking as long as you don't put enough to intoxicate yourself. The limit is decided based on each person's strength not to get intoxicated. So that would mean quite a few glasses of Champagne, hundreds of times more alcohol than what's in these non-alcoholic beers!
3. A fatwa saying that all intoxicating drinks not from grapes or dates is Halal as long as the person doesn't drink enough to get drunk. The questioner was asking whether the first cup of an intoxicating drink was Halal. Only grapes and dates were excluded
I'm not saying that these fatwas are wrong. I only quoted Abu Hanifah ruling before to show you that the fatwas above are completely in line with his ruling.
Looking at these fatwas and theres many others from other scholars, to complain and whine about these non-alcoholic beers based on the alcohol content is a tad inconsistent don't you think?
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I can find answers (examples already posted) (Answer in OP is based on Heineken 0.0% by a well known British Mufti, whom I do not have to name) that will show that such drinks are Haram and you can find answers that may show that similar drinks "may" be allowed.
The Answer I have is based on this and not on any other drink!
The fact that non of your questions and answers are "specific" to these individual beers, then it is better for everyone to refrain until there is a specific answer. Even if the answer is as simple as "imitation of the non believers" since the beers looks, smells, and tastes the same - as long as the answer is based upon these beers - then it should suffice. However, if the answer is based on techinical points only, then again, it will be down to one's Imaan for them to refrain from it or to consume it.
User Asaaghir (possibly others too) have asked the question, only time will tell if there will be a response.
Until then, you take the course of action that you feel is suitable for your Imaan and let others feel content that they are staying away from haram and or doubtful beers.
Shah Waliyullah (rahmatullah alayh) on non-khamr alcohol
Refuting the categorization of alcohol into two categories, Hadhrat Shah Waliyullah
(rahmatullah alayh) states in his Hujjatullaahil Baalighah:
"Innumerable Ahaadith of Rasulullah (sallallahu alayhi wasallam) have been narrated from a
variety of sources. Thus Rasulullah (sallallahu alayhi wasallam) said:
* "Khamr is from these two trees: dates and grape.
* When Rasulullah (sallallahu alayhi wasallam) was asked about bat', mizr and (others)
besides these two, (o.e. about non-grape alcohol), he replied: "Every drink which intoxicates
* "Every intoxicating (drink) is khamr, and every intoxicant is haraam. Whatever of a big
quantity intoxicates, a small quantity of it is (also) haraam.".
Continuing his explanation, Hadhrat Shah Waliyyullah (rahmatullah alayh) said:
"Predicating the prohibition with (only) grapes is meaningless.. The determinant in Tahreem
(i.e. prohibition) is derangement of the intelligence . Its little (i.e. liquor's little) leads to its
abundance, hence the decree with it is Waajib (i.e. it is incumbent to decree that all types of
liquor whether in small amounts, are haraam). Today it is not permissible for anyone to
halaalize such (liquor) which is made from things other than grapes, and use in quantities
less than intoxication.
In view of people's insane desire for liquor and their ploys for (consuming) it, the
objective (of prohibition) cannot be achieved except by totally prohibiting it in every aspect
so that there does not remain neither any loophole nor stratagem for anyone (to halaalize
Mufti Taqi Uthmaani says:
"In this case , there exists leeway in taking the view of Imam Abu Hanifa at the time of
necessity." (Our emphasis)
Despite peddling the view of 'purity' and 'permissibility', the honourable Mufti Sahib
predicates it with "at the time of necessity". This confirms that there is no unrestricted
permissibility to use and consume alcohol of the second category. But there is no need to
refute this stance of the legalizing Muftis. There is consensus on the use of even alcohol of
the first category in medicines at the time of necessity.
Hadhrat Maulana Ashraf Ali Thanvi and the view of Imaam Abu Hanifah
"The view of Imaam Abu Hanifah in the kutub of the Hanafiyyah has been set aside."
It is therefore, not permissible to halaalize any type of alcohol regardless of minute
quantities. The view of Shaikhain may not be resurrected and presented as a basis for such
(1) For the application of the Shari’ah’s ruling of prohibition regarding consumables, there
is only one kind of alcohol. Alcohol, regardless of the category assigned to it in Fiqh, is
(2) The Fatwa of the Shari’ah has always been prohibition of all kinds of alcohol. The view
of Shaikhain has been set aside by the Fuqaha of Islam.
(3) The principle of Umoom Balwa does not operate to justify and halaalize a haraam
substance. It relates to the sphere of Tahaarat.
(4) All products such as soft drinks, etc. which contain even minute traces of alcohol are not
(5) If no halaal medicine is available, it will then be permissible to consume medicines with
an alcohol content, whether it be alcohol of the first or second category.
My brothers the wine will flow in Jannah for us all inshaAllah.
It may because I'm a dull person that I don't understand why people die to drink coke or barbican etc.
Remember this, The Fatwa is to SAVE not to destroy:
“MUFTI TAQI Usmaani recalls
that during 1955 –
1960, as a young student, his
illustrious father, Hadhrat
Shafi’ (rahmatullah alayh)
received a number of queries
from Muslims in London
asking permission to consume
the meat of the Ahl-eKitaab
(People of the Book)
due to the scarcity of Halaal
meat, the undue hardship
and prevailing circumstances.
Shafi’ (rahmatullah alayh)
stated that although it is permitted
to give a Fatwa on the
Math-hab of another Imaam
due to necessity and hardship,
nevertheless, if we
were to issue a fatwa of permissibility
of the meat of
the Ahl-e-Kitaab, then the
Muslims of Britain will not
be able to acquire Dhabeehah
meat because they will simply
rest on their laurels.
Therefore, today we shall
issue a harsh Fatwa for British
Muslims. If people want
to label us extremists, harsh,
Taqleed-fanatics, etc., then
so be it! But our Fatwa will
not change. British Muslims
have to arrange Dhabeehah
meat for themselves. Until
such time, it will not be permissible
for them to consume
So what is the net result
(of that Fatwa) today in Britain?
Halaal meat shops are
plentiful. However, if the
Fatwa was given back in
1955 that Muslims could
consume the meat of Ahl-eKitaab
due to necessity and
hardship, then the scenario
in England would be different
The Fatwa issued by
Hadhrat Mufti Muhammad
Shafi’ (rahmatullah alayh) in
1955 was indeed farsighted.
If he had issued a fatwa of
permissibility on the basis of
the conundrum of ‘taqwa
and fatwa’, today halaal
meat would not have been
available in the United Kingdom.
Everyone would have
become addicted to the carrion
of the kuffaar.
According to Hadhrat
Mufti Shafi’, the valid alternative
was for Muslims to
arrange their own Islamically
slaughtered meat. The
alternative never was to consume
the meat of the Yahood.
People that want to do something will do it regardless if you create a leeway for them or not.
Their is this misconstrued thinking of some Mufti's that feel they are taking the burden on themselves and saving people from going to Jahannum. Allah protect, brother that day we will all be running for our own safety. This is all from the signs of day of Judgement that people will make Alcohol halal. This method is the clear opening to that sign. We should shut the doors now. Take fatwa from your heart. We are not like the people at our work places. It used to be us hearing a non muslim saying "hey Jimmy send me a beer". Now the day is not far that in jest someone will say "Hey Hasan pass me a beer". Inna lillahi wa inna ilayhi rajioon. Just eat more dates and drink Nabeez. It makes a person more potent. Marry 4 wives. Swim, horse back ride and learn archery. This is our fun. Sorry for digressing so much lol.
“NO COMPROMISE ON THE DEEN”
Written by Ml Yunus Patel (RA)
By Hazrat Maulana Yunus Patel (rahmatullah alayhi)
Bismillahir Rahmaanir Raheem
In the Seerah of Rasulullah (Sallallaahu ‘alayhi wasallam), we read the beautiful experience and miraculous journey of the Mi’raj. The journey from Makkah Shareef to Baitul Muqqaddas (Jerusalem) is known as Isra and the miraculous journey to the seven heavens and beyond is known as the Mi’raj. …Whilst every aspect of the Isra and Mi’raj offers great lessons, there is a lesson that comes to mind considering these times that we live in and the responsibilities and the trust that devolves upon those who have knowledge of Deen and who are in a position where they are able to influence the people.
Our respected Muhadditheen have quoted Ahadith wherein Rasulullah (Sallallaahu ‘alayhi wasallam) related that during this journey he (Sallallaahu ‘alayhi wasallam) was offered wine and milk to drink. Some say that this was at Masjid-al-Aqsa and others say it was in the heavens, near Sidratul Muntahah. When Rasulullah (Sallallaahu ‘alayhi wasallam) accepted the milk, Hazrat Jibra’eel (Alaihis Salaam) said: “You have adopted that which is Al-Fitrah. Had you taken the wine, your Ummah would have certainly gone astray.”
Allah Ta’ala blessed Rasulullah (Sallallaahu ‘alayhi wasallam) with a disposition which was pure and unadulterated and thus he (Sallallaahu ‘alayhi wasallam) inclined to what is good and pure. Milk is pure and nourishing. …Hazrat Maulana Ashraf Ali Thanwi (Rahmatullahi ‘alayh) explained that like milk provides nourishment and serves as a food and drink, similarly, the Deen of Islam offers complete spiritual nourishment.
Rasulullah (Sallallaahu ‘alayhi wasallam) is Sayyidul Ambiyaa, Khaatamun Nabiyyeen and Imamul Muttaqeen. If he (Sallallaahu ‘alayhi wasallam) adopted the wrong action, then as Hazrat Jibra’eel (Alaihis Salaam) had said, it would have had such an influence – such a great effect – on the entire Ummah, that the Ummah would have gone astray.
There is a great lesson in this incident for those who are known as scholars, and for those who preach, and for those who sit on the Mimbars, and for people like myself who give Bayaans, Wa’az and Nasihah. A lot depends on such people. In whichever direction they go, the Ummah will follow. There will be a large following in whichever direction these people go.
If a Scholar goes in the right direction, there will be a following in that direction and if he goes in the wrong direction, then too, there will be a following in the wrong direction. Hazrat Mufti Muhammad Aashiq-e-Ilaahi Bulandshahri (Rahmatullahi ‘alayh) had said: “This statement of Hazrat Jibra’eel (Alaihis Salaam) makes evident that the character and deeds of a leader have a direct impact on his followers.”
It is not that everyone in the Ummah will just naturally and instinctively follow Haq (the truth). If that was the case, we would not find so many people in the Ummah of Rasulullah (Sallallaahu ‘alayhi wsallam) following nafs and shaytaan. …Are we not following nafs and shaytaan in our lives? How often we place our own desires before the pleasure of Allah Ta’ala? …So many engage in sins recklessly – as if sins are the aim and objective of this worldly life (Na uzu Billah).
…Whether Haq or Baatil, there will be followers. Look at shaytaan! He too has a following!
The Scholars are supposed to be the leaders of the Ummah of Rasulullah (Sallallaahu ‘alayhi wasallam). They are assigned with the great trust and immense responsibility of conveying this message of Deen, of Haq. They are to show us the direction towards Jannah and also lead us in that direction – by practically implementing the Commandments of Allah Ta’ala and keeping clear of all the Prohibitions of Allah Ta’ala. Now, if the Scholars are going to go in the direction of Jahannum, then there will be a number of people who will follow them and who will say to Allah Ta’ala on the Day of Judgment: “Maulana Saheb, Qari Saheb, Mufti Saheb, Haji Saheb, Tablighi Saheb, Khanqah Saheb – and all these people of Deen, were showing us the direction to Jahannum. They were our leaders and we followed them.” …But this will not be a valid excuse.
We, who are categorised as Scholars, should keep in mind the Hadith wherein Rasulullah (Sallallaahu ‘alayhi wasallam) said: “Whoever initiates a good practice in Islam and is emulated by others in doing so will get the reward of it and the reward of all those who act upon it without their rewards being diminished in any respect. And whosoever initiates an evil practice in Islam and is emulated by others will bear the sin of it and the sin of all those who act on it without their burden being diminished in the least.”
One of the outstanding qualities of one who has knowledge is his fear of Allah Ta’ala:
“…It is only those who have knowledge among his slaves that fear Allah…”
[Surah Fatir 35 : 28]
If a person has much knowledge but there is no obedience to Allah Ta’ala and there is an absence of the fear of Allah Ta’ala, he will not be categorised amongst the ‘Ulama or Ahle-Ilm.
So if the Scholars give leeway in respect to any of the Muharramaat (prohibitions), there is no doubt that the Ummah will very freely move in the direction of sins. And this is what we find happening today. Hazrat Mufti Rasheed Ahmad Saheb Ludhyaanwi (Rahmatullahi Alaih) had explained that when the people of learning set a wrong precedent, the consequences are very severe:
1.) Accountability before Allah Ta’ala will be harsher.
2.) The wrongdoing by the Scholars emboldens the masses to engage in sin.
3.) The masses will consider sin as permissible.
Our Akaabir always considered that their actions must not affect the Deen in any way. They were very particular about their actions. They looked at the bigger picture and did not compromise on Deen. As Scholars, there has to be concern for the safety of the Ummah and of humanity at large. We should think of Rasulullah (Sallallaahu 'alayhi wasallam)'s deep concern for the Ummah, his tears for the Ummah, and his repeated Dua for: "Ummati, Ummati"
The incident of Isra and Mi’raj is very clear: Had Rasulullah (Sallallaahu ‘alayhi wasallam) adopted that one single action, the Ummah would have gone astray. Those who hold some kind of influence should realise that their actions can ultimately “make” this Ummah or “break” this Ummah.
May Allah Ta’ala grant us the concern. May Allah Ta’ala grant us Taqwa and Istiqaamah on Siraatul Mustaqeem. May Allah Ta’ala make us true flagbearers of this beautiful Deen and true representatives of Rasulullah (Sallallaahu ‘alayhi wasallam).
The curses surrounding intoxicants – alcohol, wine etc. mentioned in the Hadith. There are 10 curses and the Prophet listed them in the following order:
The Prophet said: “Allah has cursed Khamr (intoxicants – alcohol, wine etc.), the one who drinks it, the one who pours it for others, the one who sells it, the one who buys it, the one who makes it, the one who it is made for, the one who carries it, the one who it is carried to and the one who consumes the money from its sale.”
[Sunan Abu Dawud]
He mentioned alcohol itself as a cursed creation of man as He said, “Allah has cursed alcohol”.
Allah cursed the drinker of Alcohol. This also includes drugs in all its forms and varieties because the purpose is one: intoxication and causing failure to the functions of the brain. Whoever takes drugs, sells its pills and grass and other varieties is also cursed. Likewise the one who orders it, the one it is taken to, the trafficker, the distributor and the one who plans its distribution and the one who covers up for it and the rest of the drug ring are all cursed.
Allah cursed the one who pours alcohol for others to drink whether it is guests or customers. This includes employees in reception centers, cafés, restaurants, bars, pubs and clubs.
Allah cursed the seller. This is the person who owns the alcohol in this store, restaurant or club and sells it to others through the process of his business.
The one who purchases alcohol is cursed. This is the person who buys alcohol for one reason or another, not necessarily for consumption: he may be restocking the shelves, buying it as a present or ‘doing his job’; all these people are cursed nonetheless.
Allah has cursed the manufacturer. This includes every employee in the brewery or winery that produces alcohol in all its varieties whether from grapes, dates, whey or barley, whether it was light, lager, spirits or concentrated all of them are cursed.
The ones who gets the alcohol made for him is also cursed, it may be a pre-order for an event, store, warehouse or household. Everyone involved in this arrangement is also cursed.
Allah has also cursed the one who carries and transports alcohol. This includes international, national and local transportation from one country to another, one state to the other or from the brewery to the distributor. Included in this list are freight trucks, couriers and taxis that transport people or their alcohol or both.
The one it is transported to. This is the person who is waiting for its arrival, he is also cursed.
The one who consumes the money from its sale. This is the owner of the brewery or the bottle shop who sells it and profits from its sale. This can not only include individuals but entire companies and corporations. All their assets, employees and activities are cursed by Allah.
Dealing with Alcohol in all of its forms is one of the worst sins that a Muslim can commit, especially after they have heard of its prohibition and the curse it calls upon the drinker. If you consume alcohol and still pray, know that your prayer is not accepted for 40 days as the Messenger informed us in a authentic Hadith related in the Sunan of Ibn Maajah on the authority of Abdullah Ibn Umar رضي الله عنه:
“Whoever drinks alcohol and gets drunk Allah will not accept his prayer for 40 mornings. If he dies he will enter the hellfire and if he repents Allah will accept his repentance. If he returns to the sin, drinks and becomes drunk again, Allah will not accept his prayer for 40 days. If he dies he will enter the hellfire but if he repents Allah will accept his repentance. If he returns to the sin, drinks and becomes drunk again, Allah will not accept his prayer for 40 days. If he dies he will enter the hellfire but if he repents Allah will accept his repentance. If he returns to the sin again, (the 4th time) it is a promise of Allah that he will feed him from ‘Rad-ghat-til Khabaal’ on the Day of Judgment. They asked the Messenger of Allah , what is ‘Radghattil Khabaal’? He said, “(it is) the extracted juice of the people of the hellfire.”
“Allah will not accept his prayer for 40 days” means that he will not be rewarded for them (his prayer), but he is still obliged to pray; in fact he is obliged to do all the prayers. If he forsakes prayer during this time, he will be committing one of the worst of major sins, one which some of the scholars said amounts to kufr, Allah forbid.
According to another hadith found in Sahih Bukhari and Muslim, the Prophet said, “Whoever does not repent from drinking (Khamr – intoxicants) in this world will be deprived from it in the hereafter.”
I came across one modernist recently who was justifying using wine (I think something like vodka) in one's cooking, citing Imam Abu Hanifah as his basis. Can we really criticise the modernists for this?
This a relevant fatwa by a respected scholar who says small amounts of alcohol in non-alcoholic beer is still halal. There are other similar fatwas, but i've put this one here because this website is linked to quite often on this forum. He's a hanbali so his understanding of the hadith on whatever intoxicates in small amounts etc. is more stricter than Imam Abu Hanifah who places even fewer restrictions. According to Imam Abu Hanifah's ruling which everyone uses today, even a drink that intoxicates (except dates, grapes) is ok except the last cup that makes one drunk. I can quote that ruling later.
So we should respect all valid differences of opinion and stop making a mountain out of a molehill whenever we don't like a ruling personally. I believe that's exactly what's called taqwa diarrhoea. As long as a respected scholar or mujtahid holds an opinion others shouldn't pull out the taqwa card and take a self-righteous attitude and selectively quote fatwas that support only one side.
33763: Ruling on drinking beer
What is the ruling on drinking beer, noting that there are two kinds of beer – one with an alcoholic content and one with no alcoholic content? Is that regarded as an intoxicant?.
Praise be to Allaah.
It is essential to differentiate between the two kinds of beer:
The first is the intoxicating beer that is sold in some countries. This beer is khamr (an intoxicant) and it is haraam to sell it, buy it and drink it. The Prophet (peace and blessings of Allaah be upon him) said: “Every intoxicant is khamr and every intoxicant is haraam.” Narrated by Muslim, 2003.
It is haraam to drink a lot or a little of it, even a single drop, because the Prophet (peace and blessings of Allaah be upon him) said: “Whatever intoxicates in large quantities, a little of it is haraam.” Narrated by al-Tirmidhi, 1865; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
The second type is beer that is not intoxicating, either because it is completely free of alcohol, or because it contains a minuscule amount of alcohol that does not reach the level of causing intoxication no matter how much a person drinks of it. The scholars have ruled that this is permissible.
Shaykh Ibn ‘Uthaymeen said:
The beer that is on sale in our marketplaces [in Saudi Arabia] is all halaal, because it has been inspected by the officials and is completely free of alcohol. The basic principle concerning all kinds of food, drink and clothing is that they are permissible until and unless proof is established that they are haraam. Allaah says (interpretation of the meaning):
“He it is Who created for you all that is on earth”
So if anyone says, this drink is haraam, or this food is haraam, or this garment is haraam, say to him, Bring your proof. If he brings proof then we should do whatever is indicated by the proof. If he does not bring proof, then his words are to be rejected, because Allaah says (interpretation of the meaning):
“He it is Who created for you all that is on earth”
Everything in this world Allaah has created for us. This general meaning is confirmed by the word jamee’an (translated here as “all”). And Allaah says (interpretation of the meaning):
“while He has explained to you in detail what is forbidden to you” [al-An’aam 6:119]
So if something is haraam, there should be a clear and detailed indication that it is haraam. If there is no such proof then it is not haraam. The beer that is to be found in our markets here in the Land of the Two Holy Sanctuaries (Saudi Arabia) is all halaal and there is no doubt concerning that in sha Allaah.
We do not think that any alcoholic content in a thing makes it haraam, rather if something contains a percentage of alcohol which will make a person intoxicated if he drinks it, then it is haraam. But if the amount is miniscule and does not have any effect, then it is halaal.
Some people think that the words of the Prophet (peace and blessings of Allaah be upon him), “Whatever intoxicates in large quantities, a little of it is haraam”, 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 haraam. This is a misunderstanding of the hadeeth. “Whatever intoxicates in large quantities, a little of it is haraam” 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 haraam, 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 but the alcohol is a small amount and does not have any effect, then it is halaal and does not come under the ruling of this hadeeth.
This is a well known response from Islamqa and it has given it's evidence correctly based on their understanding and is respected. All that I have given so far is in response to the drink with possibly new evidence or detailed findings and not just theory.
These drinks are made from intoxicating drinks in the first place, not a dilluted drink!
Here are just some examples in response.
it contains a minuscule amount of alcohol that does not reach the level of causing intoxication no matter how much a person drinks of it. The scholars have ruled that this is permissible.
I have given calculations to show that one can be intoxicated if drunk in "bucket loadds" A person with a weak liver will get intoxicated on less than a bucket load.
So if anyone says, this drink is haraam, or this food is haraam, or this garment is haraam, say to him, Bring your proof. If he brings proof then we should do whatever is indicated by the proof. If he does not bring proof, then his words are to be rejected
I have given calculations to show that one can be intoxicated if drunk in "bucket loads" A person with a weak liver will get intoxicated on less than a bucket load
The beer that is to be found in our markets here in the Land of the Two Holy Sanctuaries (Saudi Arabia) is all halaal and there is no doubt concerning that in sha Allaah.
We do not think that any alcoholic content in a thing makes it haraam, rather if something contains a percentage of alcohol which will make a person intoxicated if he drinks it, then it is haraam.But if the amount is miniscule and does not have any effect, then it is halaal.
I have given calculations to show that one can be intoxicated if drunk in "bucket loads" A person with a weak liver will get intoxicated on less than a bucket load
Shaykh Uthaymeen wrote:
Some people think that the words of the Prophet (peace and blessings of Allaah be upon him), “Whatever intoxicates in large quantities, a little of it is haraam”, 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 haraam. This is a misunderstanding of the hadeeth. “Whatever intoxicates in large quantities, a little of it is haraam” 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 haraam, 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 but the alcohol is a small amount and does not have any effect, then it is halaal and does not come under the ruling of this hadeeth.
Therefore with the correct understanding that has been defined by our beloved late Shaykh, I still conclude with what I have given and that is the calculations to show that one can be intoxicated if drunk in "bucket loads" A person with a weak liver will get intoxicated on less than a bucket load.
If these drinks were safe and free from danger, why do most non-muslim nations have an age limit to buy these non alcohol drinks?
Here's what I can tell you in the meantime:
Research that has been carried out into the possible damaging effects of minors drinking non-alcohol beer as well.
One expert in the field made public his results into alcohol by releasing the following statement:
“Youngsters who start drinking during puberty are more likely to develop alcohol dependence issues.”
A more recent answer on these drinks. The questioner is asking about "beverages which are formed by the same way as the Beer is made."
AslamuAlaikum, I have two questions please,
There are some beverages which are formed by the same way as the Beer is made. With some heating process, these beverages are then made alcohol free. Even after this heating process, the beverages contain some traces of alcohol which is less than 0.5 percent. According to the law, the beverage that contains less the 0.5 percent of Alcohol can be labeled as alcohol-free because it does not intoxicate anybody. Also, it is permissible not to mention it in the ingredients of any product explicitly. One such example is " Bundaberg Ginger Brew Alcohol-free" . I have explored the website for this beverage and it confirms less than 0.5% amount of alcohol in its alcohol-free products.
One of my German non-Muslim friends told me that almost all the beverages and juices contain this much amount of alcohol in them and it is not written in ingredients. So please guide us whether we should avoid such beverages or we can use them if it is written alcohol-free.
My second question is related to Fatwa: 27199 from the askimamorg website.
If I understand correctly then we can use any type of vinegar no matter whatever is its source, for example brandy vinegar, wine vinegar, apple etc.. Many of the canned stuff like fish and pickled edibles are preserved in Brandy vinegar. So please let me know if we can use them or we should refrain from such products. How can we know that a particular vinegar is alcohol-free whereas only name of vinegar is written on it and nothing about contents of alcohol?
JazakAllah o khair
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.
We have previously issued a ruling on Bunderberg Ginger Beer. The ingredients of Bunderberg Ginger Beer are; Carbonated water, cane sugar, ginger root, natural flavours, acid (citric acid), yeast, preservatives (202, 211), antioxidant (ascorbic acid). It is clear from the ingredients of Bunderberg that it is made from sugar cane and the alcohol is removed, however 0.5% of alcohol remains. In principle, alcohol produced from anything besides dates and grapes is permissible provided that the amount is so minute that it does not cause intoxication.
All vinegar sourced from grape and dates is permissible even though they may contain traces of alcohol in it provided that it does not lead to intoxication.
I thought it was the alcohol content that makes these drinks Haram according to you, not the harm factor. You'd have to declare Haram lots of other food if you want to go by the harm factor.
Regardless, whatever factor you choose to use to make these drinks Haram, do you honestly think it's worse than a whole glass of champagne in one's cooking? In fact, it could be several glasses of Champagne because Mufti Ebrahim Desai clearly says that the amount of Champagne depends on each person's capacity to not get drunk. Anyway, let's stick to one glass of Champagne because no one will get drunk on that.
What's worse - a whole glass of pure Champagne in one's cooking or 0.5% alcohol in these drinks?
Btw they're both completely Halal according to Imam Abu Hanifah's ruling. It's just you guys that seem to be inconsistent.
It might be halal in a different container like it was mentioned earlier, the point is, this will become a regular drink and weak Muslim's will eventually start drinking alcoholic beers as a normal drink.
The media in the last week has already reported fears of these drinks and it's effects on the youth. Basically these drinks are leading to binge drinking too! Theses people have tried to introduce or move people away from alcohol, but instead, is backfired.
So when people are trying to stop a bigger calamity why are there morons who want to use valid Shari' evidence and let this tragedy occur.
Our responsibility should be to stay far away from resembling the drunk morons and not be like them.
The above scenario by some of the most awesome contemporary Ulama is a prime example of stopping the Ummah from eating Haram by making them stick to the authentic method of slaughter. Can you imagine if the fatwa allowed us to eat dodgy meat? The Muslim's of the UK would be like the Americans or Arabs who practically can't be bothered about their intake. (Not all of them of course)
If these drinks are allowed and the Muslim's, even one Muslim goes on to drink alcohol, I hope and pray to Allah that you instigators get the full sin too. If you want to think of it as a bad dua, then fine, let it be.
This cannot be undone and I am sure it will be greatly appreciated.
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