Zamzam Water: The history & significance -III

The chemical analysis of Zamzam Water
Dr. Ahmad Abdul-Qaadir Al-Muhandiss indicates that the results of
chemical analyses showthat Zamzam Water is pure water, without color
or smell, has a distinct taste, and its hydrogen exponent is 7.5,
indicating that it is alkaline to some extent.
A study conducted in American laboratories showed that traces of
thirty elements were identifiedin Zamzam water by means of energizing
neutrons. Some of these elements scored less than 0.01.
After matching up the chemical analysis to international
specifications, especially to the specifications of the World
HealthOrganization )WHO(, results proved the portability of
Zamzamwater as well as its beneficial effect on the body health.
Additionally, sodium is very high in Zamzam water and the
international specifications do not put a limit to the measurement of
its composition.
Minerals
Percentages
Calcium
I98
Magnesium
43.7
Chloride
335
Sulfur
37o
Iron
o.I5
Manganese
o.I5
Copper
o.I2
This is an Analysis of a study conducted in the laboratory of the
Department of Water and Waste Water Treatment, the Western Province,
Saudi Arabia )I4ooH.(
Zamzam water has also been treated by ultraviolet rays, and microbes
have no place to survive in it, which means that Zamzam water
preserves its taste and is not a congenial environment for bacteria.
According to various chemical analyses, dry weather make: Zamzam more
saline through evaporation, which is, with Allaah's might, good for
the human body.
In conclusion, it becomes clear that we should believe in the
Prophet's miraclesand that heas described by Allaah)what meant(:"Nor
does he speakof )his own( desire. It is only Inspiration that is
inspired."]Quran 53: 3-41[
Prophet Muhammadsaid:"Zamzam water is a lavish meal and a great
healer," and,"Zamzam water is what one intends to drink it for." Thus,
it is a Sunnah to Drink Zamzam water,wash with it, and splash it on a
sick person.
The Benefits of Drinking Zamzam Water
Ibn 'Abbaassaid: "The peopleof Makkah used to be the fastest when it
comes to sprinting, and the most powerful when it comes to wrestling,
but as soon as they stopped drinking Zamzamwater, they started to
suffer froma disease in their legs."
He also said that the Messenger of Allaahhad said:"Zamzam water is
what one intends to drink for. When one drinks it to be healed, Allaah
heals him; when one drinks it be full, Allaah makes him full; and when
one drinks it to quench his thirst, Allaah quenches it."]Ahmad and Ibn
Maajah[
There is no doubt that drinking Zamzam water is very beneficial. Thus,
dear brothers and sisters! One should drink Zamzam water because it is
the best water on earth. Ibn 'Abbaas, may Allah be pleased with him,
said that the Prophethad said: "The best water on earth is Zamzam
water".
All the above proves the authenticity of the narration:"Zamzam water
is what one intends to drink for." Additionally, many Islamic scholars
drank it and experiencedits dazzling effects. For instance, Imaam Abu
Haneefahdrank from Zamzam water in order to be a knowledgeable scholar
and he became the best among the scholars in his era.
Al-Bakrisaid: "I tried)Zamzam water( and sensed the truth about what
had been said about it, and when I drank it, I had no doubt about its
amazing effect."
It is also true that Imaam Shaafi'ifelt its tangible results whenhe
drank Zamzam water in order to be a knowledgeable person and a good
arrow shooter, fittingnine out of ten targets at a time.
Al-Ajmisaid that when drinking Zamzam water one should ask for
forgiveness from sins, one may say: "O Allaah! It came to my knowledge
that your Prophetsaid, 'Zamzam water is what one intends to drink it
for.' O Allaah! I am drinking it to forgive me. O Allaah! Forgive
me."Besides, when someone drinks it to be healed, it is good to say:
"O Allaah! I am drinking it to be healed. O Allaah! Heal me."
The ruling of carrying Zamzam Water outside Makkah
Al-Imaam Al-Faarisimentioned that it is permissible to carry Zamzam
water outside Makkah according to the four juristic schools, and that
it is even recommended by Imaam Maalik and Imaam Shaafi'ee.
'Aa'ishahalso mentioned that the Prophet, salallaahu alayhi wa sallam,
and herself used to do that. ]At-Tirmithi[. Abu Hasansaid: "The
Prophetwrote to Suhayl Ibn 'Amr: 'If you receive my message at night,
do not wait till the morning, and if you receive it in the morning do
not wait till night; just immediately send me some Zamzam water.'
Then, Suhail's wife with the help of his grandfather, Ayoob Ibn
'Abdullaah, and their maids carried Zamzam water at night…"]Abu Moosaa
Al-Madeeni & Al-Azraqi[
Attaastated that Ka'bah Al-Ahbaar used to carry it to ancient Syria.
'Aa'ishahcarried Zamzam in bottles for sick people. The Prophetalso
carried it in leather bags and used to pour it on the sick and give it
to them as a drink. ]Al-Faakihi[

Zamzam Water: The history & significance -II

Venerable Even Before Islam
After the rebirth of Zamzam on the hands of Abdul-Muttalib, the
Makkans accorded Zamzam the veneration itdeserved. They used to drink
from Zamzam whenever they were about to engage in matter of grave
importance.
Al-Haarith Ibn Khaleefah As-Sa'di narrated that Quraysh always
commenced their preparation to fend enemies by drinking from Zamzam.
This was so customary that one could easily infer the gravity of
matters from the collection of pots near Zamzam.
The Makkans realized that Zamzam was blessedwater. They sought its
blessing in matters of gravity, and many a timesit was the difference.
The Location of the Well
The well is located only few paces from the Ka'bah, behind the Maqaam
)the stepping stone which Ibraaheemused while building the Ka'bah( to
the left. Its location is now clearly marked on the marbles of the
Mataaf )the nearly circular open space where the pilgrims
circumambulate around the Ka'bah(. The well itself was lowered below
the ground to facilitate the modernization of water extraction from
the well, and to remove all obstacles from the path of Tawaaf.
It is worth mentioning that there are other wellsnamed Zamzam after
the original one. Such a well can be found, for example, in Madeenah.
The Names of Zamzam
Like any object of reverence, Zamzam commands both love and respect.
In addition to the sublime nature and the loft history of this unique
water, its attributes have originated its many names. Some of its
namesthat are related to its sublimity are `blessing' and `blessed'.
Another beautiful name is 'Bushra' which signifies glad tidings for
the believers.
Its lofty history contributed to its many names, such as 'sanctified'.
Another set of names derive from thefact that the Archangel Gabriel
)Jibreel( unearthed the water, such as 'Hamzat Jibreel' and 'Wat'at
Jibreel', with both names referring to the act of knocking the ground
open by the Archangel.
Zamzam's attributes, however, account for most of its names. Some of
these attributes were learned from teachings of the Prophet;
otherswere coined as descriptive names for physical and spiritual
attributes of the water. These names include, for example, 'a cure for
illness', and 'a food for hunger'. It is also called 'sufficient',
'beneficent', and 'pure and sweet'.
The Heavenly Connection
Ibn 'Abbaasrelated that when a man drowned in Zamzam much of the water
was removed out of the well in order to retrieve the body. After
removing the body, Ibn 'Abbaastold the man who was at the bottom of
the well to collect water from the wellspring which flows from the
direction of the Ka'bah. The source of thiswellspring, said Ibn
'Abbaasis from Paradise. 'Abdullaah Ibn 'Amrcorroborates the same
reference to the heavenly connection. This gives Zamzam yet a further
distinction whereby this earthly stream is mixed with water from
Paradise. Thisis a most generous gift ofAllaah.
A Clear Sign
Al-Masjid Al-Haraam )The Sacred Mosque in Makkah( is the first Houseof
worship appointed formankind. Along with this appointment, Allaah
blessed this sacred place with many signs of distinction. Allaah
Says)what means(:"Verily, the first House )of worship( appointed for
mankind was that at Bakkah)Makkah(, full of blessing, and a guidance
for Al-'Aalameen )the mankind and jinn(. In it are manifest signs )for
example(, the Maqaam )place( of Ibraaheem)Abraham(; whosoever enters
it, he attains security..."]Quran 3:96-97[
Zamzam is one of those signs. Chronologically it isthe first, for when
Ibraaheem, the Patriarchleft his wife and infant son at the barren
valley, following Allaah's command, he made a humble request:"O our
Lord!I have made some of my offspring to dwell in an uncultivable
valley by Your SacredHouse )the Ka'bah at Makkah( in order, O our
Lord, that they may perform salaah )prayer(. So fill some hearts among
men with love towards them, and )O Allaah( provide them with fruits so
that they may give thanks."]Quran 14:37[ Zamzam was the first among
many fruits.
A Perpetual Water
One of the greatest attributes of Zamzam is that it will never dry up.
This is a gift from Allaah to Makkah and to its pilgrims. Ibn
'Abbaasnarrated that the Prophetsaid: "... May Allaah bestow his mercy
upon her )Hagar, the mother of Ismaa'eel(, hadshe let go )of the water
of Zamzam( it would have become a spring)rather than a well( whose
water shall never dry." ]Ahmad[
Every year, millions upon millions of pilgrims drink Zamzam water,
which has been around for thousands of years. It is fed daily to the
Prophet's mosque in Madeenah in large quantities, and is packaged and
shipped tomillions of Muslims worldwide, without the slightest blemish
in its flow. It is the epitome of munificence; the more we drink, the
more it gives.
A Friend of the Believer
Ibn 'Abbaasnarrated that the Prophetsaid:"One difference between us
)believers( and the hypocrites is that they could not drink much from
Zamzam." ]Ibn Maajah[
A Muslim loves Zamzam and drinks it abundantly until he is full,
whereas a hypocrite could not. This inability is caused by innate
dislike to whatever the believers do in accordance with Allaah's
wishes, which, in turn, causes the wretched one to forsake this divine
gift for a meremortal one.

Dought and clear, - Ordaining the end of life according to Ahl as-Sunnah and the Mu‘tazilah

I have a small question that has to do with death. I have heard from
many people that each person dies at the specific time previously
ordained for him by Allah. This means that Allah has ordained a
specific time for the death of each individual, at which the angels
take his soul. Does this mean that every time a person dies, the time
has come for him to depart this world and this is the time which Allah
had previously ordained for him, even if he was killed or died as a
result of an accident? I am very confused about thismatter; can you
please explain it?
Praise be to Allah.
Allah, may He be exalted,created all people and decreed for them the
specific time at which their lives would come to an end. Allah, may He
be exalted, has informedthe angel who comes to the foetus in his
mother's womb with thedecree of how long his life will last. Then when
the time for their lives toend comes – whether they die naturally or
as aresult of illness or they are killed or die in an accident – it
cannot be brought forward or put back from the ordained time. By means
of this divine decree which does not change, people's attachment to
anything other than Allah in hopes of increasing or decreasingthat
lifespan is cut off. The one who takes goodcare of his health is not
the one who causes his lifespan to be lengthy; rather Allah, may He be
exalted, has decreed that for him. The one who kills a person has not
taken anything away from the lifespan of the one who was slain; rather
Allah, may He be exalted, decreed that from eternity, and the killer
will be broughtto account for his transgression of the limits set by
sharee'ah if he killed unlawfully.
The Mu'tazilah – who areone of the misguided groups – said that if a
person was not killed and did not die of sickness, he would live a
longer life! This is false and there is no evidencefor it in the
Qur'an or Sunnah, and it is not the opinion of any of Ahl as-Sunnah;
rather Allah has decreed the lifespan for each one of His creation and
He has decreed the means by which their lives will end. There is only
one lifespan (for each individual); it is known to Allah, may He be
exalted, and He has informed His angels of it whom He commanded
towrite the lifespan of each individual when heis in his mother's
womb.
Shaykh Ibn Abi'l-'Izz al-Hanafi (may Allah have mercy on him) said:
Allah, may He be glorified and exalted, has decreed the lifespan of
all creatures so that when the appointed time comes, it will not
bedelayed or brought forward at all. Allah, mayHe be exalted, says
(interpretation of the meaning):
"when their term is reached, neither can they delay it nor can they
advance it an hour (or a moment)"
[al-A'raaf 7:34; an-Nahl 16:61]
"And no person can ever die except by Allah's Leave and at an appointed term"
[Aal 'Imraan 3:145].
InSaheeh Muslimit is narrated that 'Abdullah ibn Mas'ood (may Allah be
pleased with him) said: Umm Habeebah, the wife of the Prophet
(blessings and peace of Allah be upon him and may Allah be pleased
with her) said: O Allah, allow me to enjoy the company of my husband
the Messenger of Allah, my father Abu Sufyaan and my brother
Mu'aawiyah. The Prophet (blessings and peace of Allah be upon him)
said: "You have asked Allah concerning lifespans that are already set,
days the number of which is already predetermined, and provisions that
are already ordained. Nothing will ever be brought forward before its
time and nothing will ever be delayed from its time. If you had asked
Allah to grant you refugefrom punishment in the Fire and punishment in
the grave, that would have been better."
The one who is killed has died at his appointed time. Allah, may He be
exalted, knewand decreed and ordained that one person would die
because of sickness, another would die because of being killed,
another would die as a result of the collapse of awall or building,
anotherwould die by burning or by drowning, or other causes. Allah,
may He be glorified, created life and death and He created the causes
of lifeand death.
But according to the Mu'tazilah, the one who is killed had his
lifespan cut short, and if he had not been killed he wouldhave lived
until his appointed time! So he had two lifespans. But this is a false
notion, because it is not befitting to suggest that Allah, may He be
exalted,ordained for him a time knowing that he would not live until
that time, or that He ordained two times for him, like one who is
ignorant and does not know what willhappen.
The reason why it is obligatory to carry out retaliatory punishment
(qisaas) and hold the killer accountable is because he has committed a
forbidden action and done something haraam that is the means of ending
a life.
Therefore we may understand the words ofthe Prophet (blessings and
peace of Allah be upon him), "Upholding ties of kinship increases the
length of one's lifespan," as meaning that it is a means of living a
long life, and that Allah has decreed that this person would uphold
ties of kinship, and because of that he would live for this length of
time; were it not for that reason he would not live for that length of
time, but He decreed and ordained this cause and effect. By the same
token, He decreed that another person would sever ties of kinship and
would live until such-and-such a time, as we said with regard to
killing or otherwise.
End quote fromSharh al-'Aqeedah at-Tahhaawiyyah, p. 100, 101
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him)
said,commenting on the verse"and then has decreed a stated term (for
you to die). And there is with Him another determined term (for you to
be resurrected)" [al-An'aam 6:2]: With regard to the time when it is
ordainedthat an individual shoulddie, this is known to the angels who
write down the individual's provision, lifespan, deeds and whether he
isdoomed to Hell or destined for Paradise, as it says inas-Saheehayn,
where it is narrated that Ibn Mas'ood (may Allah be pleased with him)
said: The Messenger of Allah (blessings and peace of Allah be upon
him) – who is the most truthful one – told us: "The creation of any
oneof you is put together in his mother's womb for forty days as
anutfah(sperm drop); then he becomes a 'alaqah(a piece of thick
coagulated blood) for a similar period; then he becomes like a chewed
piece of flesh (mudghah) for a similar period., then the angel is sent
to him and is instructed to write down four things. It is said: Write
down his provision, his lifespan, his deeds and whether he is doomed
(to Hell) orblessed (destined for Paradise). Then the soul is breathed
into him." This lifespan is the appointed time of death which Allah
may make known to whomever He wills among His slaves. With regard to
the other"determined term", i.e., the resurrection, no one knows it
except Him.
End quote fromMajmoo' al-Fataawa, 14/489
He (may Allah have mercy on him) was also asked about the one who is
killed: Did he die at his appointed time or did the killer cut his
life short?
He replied:
The one who is killed is like anyone else among the dead; no one dies
before his appointed time and the appointed time is not delayed for
anyone. Rather all animals and trees have their appointed lifespan and
appointed time of death which cannot be brought forward or put back.
The appointed time of a thing is the end of its life; its life is the
period of time for which it will remain and its appointed time is the
end of its life. It is proven inSaheeh Muslimand elsewhere that the
Prophet (blessings and peace of Allah be upon him) said: "Allah
decidedthe decrees of creation fifty thousand years before He created
the heavens and the earth. And His Throne was above the water." And it
is proven inSaheeh al-Bukhaarithat the Prophet (blessings and peace of
Allah be upon him) said: "There was Allah and there was nothing before
Him, andHis Throne was above the water. He wrote all things in the
Book and He created the heavens and the Earth." According to another
version: "… Then He created the heavens andthe Earth." And Allah, may
He be exalted, says (interpretation of the meaning):"when their term
is reached, neither can they delay it nor can they advance it an hour
(or a moment)" [al-A'raaf7:34]. Allah knew what would be before it
came into existence, and He decreed that. He knows that a person will
die of a stomach disease or of pleurisy, or will die as a result of a
wall or building collapsing, or by drowning or other causes, and that
anotherperson will die as a result of being killed, either by poison
or by the sword or by stoning or by other means. The fact that Allah
knows that and has decreed it, indeed the fact that He willed all
things and created all things, does not prevent praising (someone for
doing good deeds) or blaming (someone for doing bad deeds), rewarding
or punishing. Rather if the one who killed a person did so as
commanded byAllah and His Messenger – as in the case of the mujaahid
who strives in jihad for the sake of Allah – Allah will reward him for
that. But if he kills a person whom Allah and His Messenger forbade
him to kill – as in the case of bandits and aggressors – Allah will
punish him for that. And if he kills a person ina manner that is
permissible – as in the case of qisaas or retaliatory punishment –he
will neither be rewarded nor punished, unless he had a good or bad
intention in either case.
There are two types of appointed times (of death); that which is
absolute and is known to Allah, and that which is conditional. Thus we
may understand what is meant by the words of the Prophet (blessings
and peace of Allah be upon him) – "Whoever would like his provision to
be expanded and his lifespan increased, let him uphold ties of
kinship." Allah commanded the angel towrite down a lifespan for him
and said: "If he upholds ties of kinship, then increase it by
such-and-such," but the angel does not know whether it will be
increased or not. However, Allah knows what the outcome will be, and
when that appointed time comes it will neither be brought forward not
put back.
If the slain person had not been killed, some of the Qadaris (those
who deny the divine decree) said that he would have lived! And some of
those who deny cause and effect said that he wouldstill have died. But
both of them are wrong, for Allah knew that he would die by being
killed. If (hypothetically speaking) He decreed something other than
what He knew would happen, this would be a decree for something that
would not happen; if it were to happen, how could it happen? This is
something that some people may or maynot know. If we assume that Allah
knew that he was not going to be killed (at that particular time), in
that case either He decreed that he is stillgoing to die at that
particular time, or He decreed that he would live until some other
time. To be certain of one of these two scenarios, which then does not
happen, is ignorance. This is like one who says, "If he does not eat
what is decreed for him of provision, either he will die or be given
some other provision"; and it is like one who says, "If this man did
not impregnate this woman,would she be barren or would some other man
impregnate her?" or, "If he did not cultivate this land, would someone
else cultivate it or wouldit remain barren, with nothing planted in
it?" or "If the one who learned the Qur'an from this man did not learn
it from him, would he have learned from someone else or not learned at
all?" And there are many similar examples.
End quote fromMajmoo' al-Fataawa, 8/516-518
And Allah knows best.

Dought and clear, - Ruling on khamr (wineetc) from which the alcohol has been removed

Is the reason for the prohibition on khamr (wine, alcoholic drinks)
the fact that it causes intoxication? So if there was a kind of khamr
that does not cause intoxication, would it not be haraam? Please note
that in the west there is a kind of khamr in which there no alcohol
that would cause intoxication, i.e., the ratio of alcohol in it is
zero percent. Please note that I have read onyour website a fatwa
byour shaykh Ibn 'Uthaymeen in which hesaid that if khamr does not
cause intoxication then it is not khamr. Thekhamr that is available in
America does cause intoxication, then using scientific industrial
means they remove the alcohol from it. What is the ruling on this
khamr?
Praise be to Allah.
Firstly:
The word khamr refers to all kinds of intoxicating drinks, whether it
existed in thepast or exists at present or will exist in the future,
and whether the drink is made from grapes, barley, dates, corn or
anything else.
That is indicated by the words of the Prophet (blessings and peace of
Allah be upon him): "Every intoxicant is khamr and every khamr is
haraam." Narrated by Muslim, 2003
Khamr is a word that applies to any kind of drink that causes intoxication.
See:Ma'aalim as-Sunanby al-Khattaabi, 4/264
Based on that, any drink that does not cause intoxication is not
called khamr and it is not deemed to be haraam. But it is essential to
make certain that this drink does not cause intoxication. It is often
said that some drinks do not cause intoxication, then that turns out
not to be so in reality.
Al-Haafiz said: The rulingis connected to the reason, and the reason
for the prohibition of khamr is intoxication; whenever there is
intoxication the prohibition applies.
End quote fromFath al-Baari, 10/56
Secondly:
It is not permissible to treat khamr in order to remove the alcohol
fromit; this is like what the scholars said about the prohibition on
turning khamr into vinegar.
That is because we are commanded to avoid khamr, as Allah, may He be
exalted, says (interpretation of the meaning):
"O you who believe! Intoxicants (all kinds of alcoholic drinks),
gambling, Al-Ansab (stone altars for sacrifices to idols), and
Al-Azlam (arrows for seeking luck or decision)are an abomination of
Shaitan's (Satan) handiwork. So avoid (strictly all) that
(abomination) in order that you may be successful."
[al-Maa'idah 5:90].
Avoiding something means keeping far awayfrom it, so that it is not near you.
End quote fromAdwa' al-Bayaan, 3/33
Treating it to remove thealcohol from it is contrary to avoiding it.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him)
said:Because keeping khamr is haraam; if a person is keeping it to
turn it into vinegar, he has committed a haraam action.
End quote fromMajmoo' al-Fataawa, 21/503
It is proven from the Prophet (blessings and peace of Allah be upon
him) that it is forbidden to turn khamr into vinegar. Muslim (1983)
narrated from Anas ibn Maalik (may Allah be pleased with him) that the
Prophet (blessings and peace of Allah be upon him) was asked about
wine that is made into vinegar. He said: "No."
According to a version narrated by Abu Dawood(3675), Abu Talhah
askedthe Prophet (blessings and peace of Allah be upon him) about some
orphans who inherited some wine. He said: "Pour it away." He said: Can
I turn it into vinegar? He said: "No."
Classed as saheeh by al-Albaani inal-Majmoo',9/233; Ibn al-Mulqin
inal-Badr al-Muneer, 6/630; and Shaykh al-Albaani inSaheeh Abi Dawood.
This prohibition implies that it is haraam; if it were possible to
benefit from khamr or to turn it into something from which people
could benefit, it would not be permissible to pour it away; rather the
Prophet (blessings and peace of Allah be upon him) would have
instructed him to do that, especially since it belonged to orphans and
it is haraam to squander their wealth.
InFataawa al-Lajnah ad-Daa'imah(22/92) it says: Khamr must be poured
away… because the Prophet (blessings and peace of Allah be upon him)
issued orders to that effect when the two verses concerning the
prohibition of alcohol were revealed. Itis haraam to keep it and make
use of it as it is, and it is haraam to turn it into something other
than khamr by turning itinto vinegar or turning part of it into
vinegar or extracting the alcohol from it, or to mix it with something
else that one wants to benefit from, because the Prophet (blessings
and peace of Allah be upon him) forbade turning khamr into alcohol in
order to block the means that may lead to evil and to prevent any
possibility of people going back to making it and using it. End quote.
See also the answer to question no. 14276
To sum up: treating khamr to remove the alcohol from it is haraam, and
is not permissible.
But if that has been done, is it permissible for a person to drink it,
seeing that it is free of the intoxicants which are the reason for the
prohibition, or not?
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
The well known view is that if it has been turnedinto vinegar, it does
not become pure (taahir), even if the intoxicating effect has been
removed, because removing the intoxicantsis done by means of doing
something haraam, so it is still haraam.
Some of the scholars said that it does become pure and therefore
becomes permissible, even though the action is haraam. The reason they
give for that is that the reason why it is impure (najis) is becauseit
causes intoxication, and the intoxicants havebeen removed, so it is
halaal.
Others said that if it was turned into vinegar by people who believe
that khamr is permissible, such as the People of theBook, the Jews and
Christians, then it is permissible and becomes pure (taahir); ifit was
turned into vinegar by people for whom it is not permissible, then it
is still haraam and impure (najis).
This opinion is most likely to be correct. According to this view, the
vinegar that comes from the Jews and Christians is halaal and pure
(taahir) because they did that on the basis that they believe it is
permissible.
End quote fromash-Sharh al-Mumti', 1/250
He also said: But if it wasturned into vinegar by someone who believes
that turning it into vinegar is permissible, whether he is a Muslim or
a non-Muslim, is it halaal?
The correct answer is that it is halaal, because it was turned into
vinegar in a permissible manner, so it became permissible. Based on
that, the vinegar that is imported from non-Muslim countries is halaal
for Muslims, even if it was produced by means of human actions,because
it was turned into vinegar by the actions of a human who believed it
to be permissible.
End quote fromash-Sharh al-Mumti', 10/53
To sum up:
If it is clear that this drink is free of alcohol, there is nothing
wrong with drinking it. Similarly, if treatment of khamr to remove
alcoholfrom it was done by people who believe it is permissible to do
that, then it is permissible to drink it. However we should point out
that this treatment is something that is haraam for the Muslim to do
according to the most correct opinion.
And Allah knows best.