If a garment is affected by sewage water purified with certain chemical substances, is it permissible to pray in it? And is it permissible to perform wudu with this water?

The questioner : The questioner:The questioner : He says: It happens now that crops are watered with sewage water after it has been purified with some chemicals. Is it permissible to pray in a garment that has been affected by some of this water? And if it is permissible, is it permissible to perform wudu with this water?

The Shaykh : What is meant by crops?

The questioner : Agriculture.

The Shaykh : ... .

The questioner : Agriculture, agriculture...

The Shaykh : ...that are planted?

The questioner: Yes.

The Shaykh : Then repeat the question.

The questioner : It happens now that crops are watered.

The Shaykh : ...there is a difference between crops and crops.

The questioner : With sewage water after it has been purified with some chemicals. Is it permissible to pray in a garment that has been affected by some of this water? And if it is permissible, is it permissible to perform wudu with this water?

The Shaykh : And this water is also water... what is it?

The questioner : Sewage water, meaning.

Another questioner : Sewage.

The Shaykh : Sewage?

The questioner: Yes.

The Shaykh : The drains, meaning?

The questioner : ...they purify it, the municipality purifies it and waters the crops with it.

The Shaykh : Okay, if impure water is purified and loses its original nature, it takes the ruling of the other nature. This is the exact opposite of rainwater, which does not become impure unless one of its three characteristics changes, as is the stronger opinion among us. So, if this water, which is pure and purifying, has one of its three characteristics changed by impurity that falls into it, it ceases to be water. If scientific and technical transformations are applied to this impure water such that it returns to its original nature, having no taste, color, or smell, then the water has returned to its origin. It becomes pure and purifying. So, there is no issue if a Muslim’s garment is affected by some of this water, because it is not impure.

The questioner : ... .

The Shaykh : This is the important point, my brother. We say: water is purifying as long as its taste, color, or smell has not changed due to impurity. Otherwise, for example, ... in pure, purifying water, its color changes. It does not become impure; it may become pure but not purifying if the color predominates. But it is not impure. Why? Because its color did not change due to impurity. The issue at hand is: if this impure water, in which one of its three characteristics changed due to impurity, returns to its origin, where it has no color, taste, or smell from the effects of the impurity that was in it, then it is pure because it returned to its origin. As for having another taste, we find natural waters sometimes, like sulfur waters, that have a taste the soul usually cannot bear except with difficulty. This does not mean that this water is impure, nor does it mean that it is not purifying because of this smell, because this smell is not the result of impurity that fell into it.

The questioner : ... .

The Shaykh : Yes, what do you say?

The questioner : ... .

The Shaykh : The opposite is correct. The hadith of the two qullahs is what restricts... What do you say if there is a place or a lake with three qullahs of water, and impurity falls into it? Do you believe that this water is absolutely pure? And regardless of the proportion of impurity that fell into it? So where is the application of the hadith of the two qullahs? This is one point.
Another point, which is the crux of the matter, as they say: By what do you judge this water, which is more than two qullahs, in which impurity fell and changed one of its three characteristics? You say without doubt that this water became impure. Did you apply the hadith of the two qullahs in this case? The answer, of course, is no. So which hadith did you apply in this case? Is it not the hadith: ? So which one restricts the other? This is what restricts the hadith of the two qullahs. So the meaning of the hadith of the two qullahs, despite the disagreement among hadith scholars regarding its authenticity, and although the stronger opinion with us is that it is authentic in terms of its chain, it is not correct to make it a rule for water. Unlike the hadith of the Well of Budha'ah, which says: . It is the rule, it is the principle, and it is what is applied to the hadith of the two qullahs. So the hadith of the two qullahs is interpreted and explained in light of ? If the water is less than two qullahs, and impurity falls into it, and none of its three characteristics change, then it is pure by the ruling of the hadith: . And if it reaches more than two qullahs, and impurity falls into it, changing the nature of absolute water, then it may become impure, even if it is two qullahs, by the ruling of the hadith: . And so on. So the hadith of the two qullahs is applied when the impurity that fell into this water from the two qullahs was small, such that it did not cause this water to cease being absolute water. The reality that a jurist who looks deeply into the two hadiths does not doubt is that the practice is based on the hadith: , and not on the hadith of the two qullahs. The hadith of the two qullahs appears, and Allah knows best, to have been a response to a specific incident. The water was two qullahs, and the impurity was small and did not cause that water to lose its purifying nature. So he (peace and blessings be upon him) said: .
Yes.