Shaykh Ibn Uthaymeen addressed the ruling on using products containing alcohol, such as hand sanitizers and perfumes. He clarified that the permissibility hinges on whether alcohol (khamr) is considered physically impure (najis 'ayni).

The Shaykh concluded that the more correct scholarly opinion is that alcohol is not physically impure. Although it is unequivocally forbidden (haram) to consume and is described as a "defilement" (rijs), this is understood to be a metaphorical or spiritual impurity (najasah ma'nawiyyah) related to the sin of its consumption, rather than a physical impurity (najasah hissiyyah) that transfers upon contact. The default principle in fiqh is that all things are considered pure (tahir) unless there is clear and explicit evidence from the Qur'an or Sunnah to the contrary, and such evidence for the physical impurity of alcohol is absent.

Supporting this view is the historical account of the prohibition of alcohol. When the verses of prohibition were revealed, the companions of the Prophet (peace and blessings be upon him) poured their alcohol into the streets of Madinah. There are no reports that they were subsequently commanded to wash the streets or their vessels in a specific manner, nor that people were warned against soiling their clothes from it. This is in contrast to a known physical impurity, which would necessitate cleansing.

Therefore, it is permissible to use alcohol-based sanitizers for purification, medical alcohol for sterilizing wounds, and fragrances containing alcohol. Applying these substances to one's body or clothing does not render them impure, and one's wudu remains intact. One may offer prayer after using such products without needing to wash the area.