One of the most important contemporary issues in the Book of Taharah is what is called dry cleaning or steam cleaning. This is because certain clothes are spoiled (damaged) by washing with water such as woolen clothes and other certain types of clothes. Therefore, they are cleaned by dry cleaning or steam cleaning. In case these kinds of clothes were contaminated with an impurity, will the dry cleaning remove the impurity or not?
Before mentioning the ruling, one should perceive (have perception) how the dry-cleaning work (is done).
A certain chemical known as tetrachloroethylene (perc) is used along with other chemicals to remove impurities from clothes; then the cloth is ironed with steam. In this way, the clothes are cleaned. Water is not used in cleaning, nor are they cleaned with steam. The question is: Does this way of cleaning remove the Najasah (impurity) or not?
The ruling regarding this issue can be based on what the early jurists said: Is water required for removal of impurities, or can the impurity be removed with any other detergent?
There is a difference of opinion among the scholars regarding the issue of removing an impurity with something other than water.
The first opinion is that the use of water is obligatory to remove all sorts of impurities. This is the opinion of Jumhoor of Maliki, Shafie’ and Hanbali schools of thought.
The second opinion is that of Abu Hanifah (Rahimahullaah) and one report of Ahmad, who said that an impurity can be removed with any liquid that is pure as well as water, like sunlight, wind, etc. So, an impurity can be removed with something other than water.
The evidence that the scholars of the first opinion used is that water is a purifying agent, as Allaah (Subhaanahu wa Ta’ala) says in Surat Al-Furqaan (25:48):
وَأَنزَلْنَا مِنَ ٱلسَّمَآءِ مَآءً طَهُورًا
“And We send down pure water from the sky”
Also, in the story of the bedouin who came and passed urine in a corner of the mosque, the Prophet (Salla-Allaahu ‘alayhi wa sallam) ordered them (the Sahabah) to spill a bucket of water over that place and they did so. [Al-Bukhaari no. 221]
So, the guidance shown by the Prophet (Salla-Allaahu ‘alayhi wa sallam) in removal of impurities is by using water.
The scholars of the second opinion who said that the impurity can be removed with anything besides water, said: “This is because there is no proof that indicates the obligation of using water for removal of an impurity. Basically, everything is pure, and the impurity is incidental; if the impurity is removed then that thing goes back to its original state, i.e. it becomes pure again, whether it is removed by means of sunlight or wind or so forth.”
Accordingly, the most preponderant point of view is the second opinion which is that an impurity can be removed by any purifying agent. This is the opinion of Shaikhul-Islam Ibn Taymiyah, Ibn Al-Qayyim, Shaikh Ibn Baaz and Ibn ‘Uthaimeen (Rahimahumullaah).
The evidence that the first group used is that water is a purifying substance and the removal of impurity does not indicate that something other than water cannot be a purifying agent for removal of impurities. They used the example, Surat Al-Furqaan (25:48), which says that water is a purifying substance. This is with the consensus of all scholars and there is no doubt about it; impurities are best removed with water. But there is no proof that indicates that substances other than water cannot remove impurities.
Based on the aforementioned discussion, if the clothes which have Najasah are cleaned by dry cleaning or steam cleaning, then they are clean and the Najasah (the impurity) is removed.
The Ruling on Treated Sewage Water
A similar Nazilah (new event) is sewage water (wastewater) after it has been treated and purified via chemical processes and advanced techniques (devices). A specialist among the scientists said that this process goes through four stages: 1) Washing, 2) Ventilation, 3) Killing the bacteria and 4) Sterilization. When the sewage water goes through these four stages, no traces of impurity remain of smell, color, or taste. Does this water become pure such that one can perform Wudu’ with it or not?
This issue is from the current events (Nazilah) the ruling of which can be deduced from the aforementioned discussion. Is it obligatory to use water for removing Najasah or can the Najasah be removed by any purified agent?
The most correct point of view is of the Hanafi school of thought which is that the impurity can be removed with any pure agent.
Accordingly, the impurity of the sewage water can be removed by the chemical process which goes through the above four steps. This is because no traces of impurity remain, and the sewage water becomes pure water.
The Majma’ Al-Fiqhi Al-Islami (the Islamic Fiqh council) issued that sewage (waste) water after being purified completely and treated is pure water (their statement is as follows): “The council sees this water as pure after it has been purified completely, such that it goes back to its original state in which there is no sign of alteration caused by impurity in its taste, color or smell. And it is permissible to be used to remove the Hadath (impurity state of the person) and the impurities. One may use it to purify one’s self (i.e. perform Wudu’ and Ghusl with it).”
This ruling is also affirmed by the council of senior scholars; however, the committee affirmed that it is better not to be used in cooking, as a food or drink, but if it is used, it is permissible.
This is in case it is possible to use something else instead of using this water; that would be safer for health and it would ward off harm. It is not Haraam (forbidden) to use this treated water; rather it is just better to use what is more acceptable, and to keep away from something that may be off-putting.
Source:
Qadaya Fiqhiyya Mu’asirah (Contemporary Fiqh Issues) by Shaikh Sa’d ibn Turki al-Khathlan
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