WATER FOR REUSE MANAGEMENT FROMHALAL POINT OF VIEW
1

By

Osman. M. F, 2Kobayashi. K,3 Fujiki. O.
_______________________________

ABSTRACTThis study is about the management of water for reuse in Malaysia. The water deficit tends to be more serious even inplaces which have been believed to be rich in water resources. To cope with these water-related problems, guidelines forwater resources development and management are needed taking into consideration the social aspects as well. The
difficulties in finding clean water resources for daily necessities such as drinking, washing, or bathing are driving more
and more public utilities to reuse wastewater in water shortage regions. But the outbreak of COVID-19, especially thedetection of the virus in wastewater evokes the doubts about the reliability of the water for reuse system if not properly
managed. The halal issues arise from the ingredients of the reclaimed water, which is still ambiguous, not mentioned by
the manufacturers and becomes public concern especially on Muslim in Malaysia. As a solution, the halal-based sourceis suggested. Therefore, the objective of this study is to investigate the water for reuse system, whichever planned or
unplanned, for public utilities from halal point of view. The purpose of this concept paper is to give an insight towards
sustainable management of water for reuse through a brief discussion of source wastewater definition, characteristic,
practices, and policies from the halal point of view. The expected outcomes of this research are the halal regulations
about water for reuse management. The findings of this study will suggest a reference/planning guides for water for reusefrom Halal point of view. Besides, this study can also increase the effectiveness of international cooperation between
Islamic countries in halal management of water for reuse and Japan which has high technologies for water for reuse.
Key Words: Halal, Water for Reuse, Public Utility, Shariah law, Sustainable Management.
_____________________________________________________________________________________

1.Guest Scholar, Graduate School of Management, Kyoto University, Japan/ Islamic Business School, College of Business UUM
Osman.mohdfarihal.66x@st.kyoto-u.ac.jp; farihal@uum.edu.my. Japan
2. Emeritus Professor, Graduate School of Management, Kyoto University, Japan. kobayashi.kiyoshi.6n@kyoto-u.jp
3. Adjunct, Professor, Graduate School of Management, Kyoto University, Japan. o-fujiki@ja-am.or.jp

1INTRODUCTION
The halal rules in water for reuse give impact against
the confidence of the public in Malaysia especially
Muslim people during the phenomenon ofcoronavirus outbreaks. This study also for themeasurement and analysis of halal rule management.
How to determine if water for reuse from the halalpoint of view. However, there is a question of doubt
arises among Muslim about the status (purity ofwater for reuse) from hukum perspective whether it
could be utilized or not in daily life in Malaysia.
Besides Muslim people using the water for drink,cook and daily, they also use it for ablution to pray 5
times every day. The ablution shall use “mutlak
water not mustaqmal water. The water of Mutlak ispure and purified water whereby nobody used it
before such as rainwater, river water. The water ofMustaqmal is not pure and not purified water. The
water is already used by another person for any
purpose for various uses such as washing water,
including faeces water(Mutanajjis water).

An important environmental issue facing the world isthe lack of sufficient freshwater resources due topopulation growth, climate change, and regional
drought. Fresh surface and groundwater resources
are finite in their ability to provide the clean water
resources necessary to support the earth’s population.
It is becoming increasingly necessary to expand theuse of non-conventional water resources such asreclaimed water in water-stressed areas. For water forreuse to grow as a feasible water supply option,technical, environmental, institutional, and socioeconomic issue need to be addressed. As fortechnical aspects, there has been great progress so far,but many socio-economy issues remain unsolved.
Some of them are related to historical, cultural,religious, or spiritual issues and halal point of view,
among others, seems to be the most representativeand influential one.
This paper tries to analyze the basic concept of thehalal compliance of water for reuse. This topic is notnecessarily addressed to sufficient level even in
Muslim countries but should be taken into moreconsideration along with the economic growth of thesociety because Muslim people tend to be stricter
about their religion as their welfare level goes up. It
might be an important issue for Japanese water forreuse industries which are interested in exporting
their technologies to Muslim countries.

Generally, human needs hygienic and safe water
regardless of religion. The importance of using waterin a body shows a sign of water in Malaysia as thewater for reuse relates to a public utility. According
to Qawaid fiqh, management of water is Maslahah
Ammah which means public interest. In Malaysia
besides approval from the state government the waterfor reuse also need to get approval from authorities
such as JAKIM. JAKIM is a government body thatgoverns halal matters in Malaysia. It is different in
Malaysia situation; various questions arise among
the Muslim community about the status of the waterfor reuse. What is the element inside the processing,include filter, material and ingredient inside the waterfor reuse from Halal point of view. Therefore, thepropose of this study is to investigate the water forreuse system, whichever planned or unplanned, forpublic utilities from halal point of view. This
research aims to analyze the water for reuse from thehalal point of view through journal articles andrelated fatwahs (Sharia rulings) issued by authorized
bodies on this matter. It discusses a few fundamental
books such as Tafsir, Hadith, and Fiqh, Usul Fiqh,
Qawaid Fiqh in Sharia law. It also aims to develop
sustainable management of water for reuse. The
output of the classification will be a map to new
required water for reuse in line with the halal pointof view for public utility post-COVID-19

There are many Muslim countries which have acommon halal rule but show some degree ofspectrums in detail. This paper focuses on Malaysia
when interpreting halal compliance of water for reuseactivities. This is because Malaysia is said to be theleader in the world’s halal industry. Today, Malaysia
is the leading global halal hub with an annual export
value of RM35.4 billion for halal products, which
contributes approximately 5.1% of the total exports
for the country. The Malaysian halal standard is now
being widely used by several renowned global
multinational companies (MNCs) including Nestlé,
Colgate Palmolive and Unilever. Malaysia’s halalportfolio has also expanded beyond food andbeverage, venturing into various other sectors suchas cosmetics, logistics, pharmaceutical and mostrecently, tourism.

LITERATURE REVIEW
water as a collective property for the people(Wibisono 2013). In terms of ownership, Prophet
Muhammad saying: “Muslims have a common sharein three things: grass (pasture), water and fire (fuel)”(Abu Dawood 3470). Water is human basic needs,
traditionally found easily when needed, abundance innature and relatively free. However, in this free

Water is an essential substance for a human being. In
a halal point of view, clean water is an importantelement particularly in the purification of the humanbody and life. As a human being, Muslims too drink
water for sustaining their life. At this point,
consuming lawfully water is a crucial aspect for
Muslims. Sharia, as Islamic divine rule of law, puts
2

disappearing. Water with little najasah in it isconsidered pure and does not change its condition if
the amount of water is much more than the najasah.
This statement is seen as more public and like mostof the opinions of the other scholars of the school.
Then, Naifal Juraydan mentions that there is a clear
mention of four major schools’s views about waterand their understanding of it. He also enlightens in
depth the type of water in the mazhab of Syafie
divided into four parts; the first is pure and purified
water (mutlaq water). Secondly, pure water can beused only in an emergency or due to lack of water,
because the water is too hot (musyammas) or too cold,or the water is found from the area that it is punished
Lut and Tsamud. The third is the musta'mal waterand the fourth is the mutanajjis water. This divisionof water is explained by its definition in detail byrefer to the books such as Kitab Bada'i 'Sana'i, AlMuhazzab and Al-Majmu'. The author also explains
the stages in the process of wastewater treatment
which is synchronized with the Fiqh method andencloses the fatwa issued by the Council of the Great
Kingdom of Saudi Arabia which requires the use ofchemical wastewater treatment. The fatwa issued by
the Council of Muslim Constitution of the Muslim
World (1398) also mentioned the necessity of using
treated wastewater because it has removed thenajasah (faeces) inside it after undergoing
purification processes and then removes the smell,colour and taste of the water. The fatwa was issued
after a careful study by scientists and scholars tosolve the problem of lack of clean water in several
countries due to the excessive level of pollution andother factors. The necessity of using these treatedwastewaters for purification purposes and other daily
use is also quoted on the islamQA.com website. Md
Yunus et al (2004) in his study also discussed thestatus of using NEWater as drinking water and also
for domestic use. This treatment water also is used
for the ritual purpose such as gusl(bath or cleaning)
and wudhu’(ablution). Besides, other studies also
discussed water treatment from the ablution usage tobe reused for domestic use by (Misbahul et al., 2014)
after having a treatment process. This study also
revealed the permitting of the reused water after
having the treatment process.

market economy, clean water is being traded as an
economic commodity. This paper reviewed some
aspects from Halal Point of View. According tostudies, 70% of the earth's surface is covered withwater, but only 2% of this water can be drunk.
Referring to Sandra Postel, (1999) Earth is a large
water recycling device, moving water between land,sea and atmosphere. No water is lost, it just changes
place,
qualityandshape”-Sandra
Postel(Worldwatch Institute, 1999).
Water is also considered as one of the mediums fortaharah (cleaning) in Islam. Hence, the study
attempts to view the water for reuse in halal
perspective by stating the methods discussed byprevious and today scholars in the Fiqh books as well.
Among the Fiqh books that can be referred to asreferences to this issue are the book Mausu'ah Ahkam
Taharat Al-Najasah 'Ayanuhawa Bayan Kayfiyyah
Tathiruhawa Al-Taharah Minha, by Sheikh Umar
Dibyan Muhammad Al-Dibyan. The author
describes the Fiqhi method of how the watercontained the najasah (impurities) can be purified.
The author states the theory if the water containing
unclean desires to be purified, among the methods
that can be used is by adding the soil to it and throughseveral other processes. The author also states someother methods that can be used to purify water
through the Fiqh method in this paper.
Slaughter is a method used to make a halal animal
eaten, hence the question of making the dirty water'halal' to used also requires its method. If water is
rated less than two qullah, it can be purified byadding more water to it until it reaches or exceeds therate of two qullah. Al-Syirazi (1996) also mentioned
this method in his theories which is also quoted in thebook Al-Mu'tamad fil Fiqh Al-Syafie by Prof. Dr.
Muhammad Mustafa Al-Zuhayliyy in the Taharah
chapter. This method is better known as Mu'alajah
method. There are rules of Fiqh (Qawa’idfiqhiah) tobe referred on the aspect of hukm. The hukm of usedtreatment water and how the used water to be purified
is discussed in the Fiqh books in the subject of Fiqh
Ibadah focused on Taharah Najasah’s (cleaning
faeces). Taharah is a concept of purity, sanitation or
hygiene that is clean from the najasahhaqiqi (realfaeces) which is impurity (khabath) or najasahhukmi(hadath). Taharah haqiqiis purify the body, clothes
and the environment from impurity or najasah thatcan be seen like urine, stool, blood. Taharah hukmi
is purified from the uncleanliness that cannot be seensuch as breaking of wudhu’ (ablution) or ghusl (bath).
The Fiqhi methods related to this water treatment
issue is masalih mursalah and dhorurah. On theother hand, the fatwa issued by the website of theIslamic Affairs and Waqaf Affairs Department of theUnited Arab Emirates (UAE) mentioned in the fatwa
number 1191 dated 18 June 2008 that the mutanajjis
water becomes purify with the abundant water
poured upon it until its najasah (impurities) is

Through the reuse of natural water, the earth has reprocessed and reused water for millions of years.
However, water for reuse usually refers to projects
that use the latest technology to speed up thefollowing natural processes. Although mostrecycling involves the production of water not for
drinking, there are also water recycling projects
produced for drinking water in daily use as
implemented by Singapore which has processedwater for reuse to be used as drinking water. The
issue in this study is, what is the status of the purityof the water for reuse from a halal point of view.

3

DISCUSSIONS AND FINDING

There are two types of Mustaqmal water (Water
for re-use) :1- Mustaqmal without Mutanajis water(water that is not mixed with faeces) for
example washing water
2- Mustaqmal with Mutanajis water(Water mixed with Najis) for example
urine, faeces.

This section will discuss the management of waterfor reuse according to the halal point of view. Purewater is never found in nature and it is rare toencounter a source of water that requires notreatment before being used for potable water supply.
There are two phases in introducing water treatment;
traditional and modern (Chris Binnie et al, 2002).
The result of the analysis is discussed based on the
research question stated in the introduction. To
answer this objective of this study is to investigate
the water for reuse system, whichever planned or
unplanned, for public utilities from halal point ofview.

3-Water For Reuse (Mustaqmal with Mutanajis
water) Criteria From a Halal Perspective.

Figure 2: Criteria of water for reuse (Mustaqmal
with Mutanajis water).
Figure 1: Types of water from Halal of view:

According to the opinion of Imam al-Nawawi in
his book “Kitab al-Majmu” stated the criteria toremove faeces from water for reuse (Mustaqmal
with Mutanajis water).

1-Definition of Water for Reuse
Water for reuse is wastewater whether water has
been used (Mustaqmal water) or defiled(Mutanajis water), then this wastewater is recycled
through a distillation process. The process of using
wastewater that has been processed and treated formore beneficial use. (Syazrey, 2019).

First criteria: Water conditions change in colour,
smell, and taste. Fiqh guidelines for the use of
unclean water are as follows:
1. Change in its own (natural) way that is, with thechange of time, sun, or wind.
2. Change by adding more water to it.
3. Change by removing the faeces from the water.

2-Types of Water
There is the fundamental of determining the waterfor reuse from a halal angle which is based on thefiqh references. Fiqh is part of the knowledge of
Shariah law which means Understanding. In termsof the definition of fiqh is the knowledge of Sharia
rules (hukm) that have to do with the practice ofhuman behaviour. According to references injurisprudence: There are two types of water from
fiqh of view:i. The water of Mutlak is pure and purified
water whereby nobody used it before
such as rainwater, river water.

Second Criteria: Exceeding the Two Qullahs
which is a measure of the quantity of water
exceeding 270 litres of water. Measurement of thequantity of water is not less than 270 litres of water.
If the quantity of water exceeds 270 litres of waterand a lot. The use of such water is allowed (halal)
to be used for various uses. According to Shafi’
Scholar, the water quantity for two (2) qullah isequivalent to 270L of water.
Based on the explanation by scholars that
contaminated water is mixed with faeces (Haram:
cannot be used) but can change to (halal: can beused) and is considered purified when it changes
naturally or by putting clean water in it or change
because it is too time long or affected by sunlightor by wind or air. Shariah law sees that the use ofwater is allowed (halal) after recycling and thewater will return to its original pure state (halal).

ii. The water of Mustaqmal is not pure andnot purified water. The water is alreadyused by another person for any purpose
for various uses such as washing water,
including faeces water (Mutanajjis
water).

This explanation according to the scholar Abd alRahman Abd al-Khaliq when explaining the4meaning of the hadith (Water is clean, not unclean
on it) narrated by Tarmizi and al-Nasai who
explained that the material (molecule) of water isforever pure (this coincides with the scientificdiscovery that water consists of separate moleculesthat cannot be mixed by any other molecule).
Water will not defecate by itself and will notdissolve with any faecal element mixed with it, butwater turns into faeces as it carries faeces. Even if
the water affected by the faeces is treated byseparating the faeces, then the water becomes pureagain and purifies.

on people’s health. If it is recommended thatwater not be drunken, it would be due toreasons of public health and safety and not
Islamic law. The council recommends
avoiding using treated water for drinking
purposes to avoid health problems and also in
consideration of the negative public sentiment
about this water. However, using this water
for the irrigation of crops or park areas ispermissible.
Based on the 1978 fatwa, ablution water at the twoholy mosques in Mecca and Medina is recycled fortoilet flushing, thus conserving expensive
desalinized sea-water (Naser et al., 2001). In fact,with the advancement of water treatment
technology nowadays, used water also can be adrink or potable to use after having the water
membrane process. This situation is proven by
NEWater technology in Singapore.

Thus, water for reuse is included in the Mustaqmal
with Mutanajis water group. Mustaqmal with
Mutanajis water is water mixed with wastewatersuch as faeces. and wastewater. According to fiqh,
the water is Najis (haram) and forbidden to use or
drink. However, fiqh criteria have determined theuse of water for reuse (Mustaqmal with Mutanajis
water(mutated water)) that can be utilised as
mentioned by Al-Syirazi, 1996 that categorized
into three theories:
1st Theory: The water conditions change on its
own naturally (changing of time, sun andwind)
2nd Theory: The condition of water when added
the pure water to clean up and the najis isdisappeared from the water.
3rd Theory: The condition where the dirty water iswashed by soil These theories are based on
observation of scholars and fuqaha to thepeople around them and according to thesituation of that time.

Furthermore, the use of water for reuse is allowed
according to the halal perspective. Referring to
Muzakarah fatwa Jakim (2002) and the Mufti ofthe Islamic Religious Council of Singapore (MUIS,
2001) found that water for reuse is guaranteed to
be clean and safe to use, including drinking. It also
meets the standards set by the World HealthOrganization (WHO). Hence, this study revealed
the hukm of using water for reuse is permitted
because this water is pure and can be purified(mutlaq water).
4-Water for Reuse Treatment Process

After a detailed study, in consultation with
scientists and engineers, the Council of Leading
Islamic Scholars (CLIS) in Saudi Arabia
concluded in a special fatwa in 1978 that treatedwastewater can theoretically be used even for
wudu’ and drinking, provided that it presents nohealth risk (Council of Leading Islamic Scholars(CLIS), 1978). The fatwa had issued by Saudi
House of Fatwa (Council of Leading Islamic
Scholars (CLIS), 1978) regarding wastewater
treatment as follows:
According to the report set by the experts inthis regard, a large amount of water would be
deemed pure from any impurity if the impurity
is removed, if more water is added to it, or if
the impurity is eliminated by the passing oftime, the sun, the wind, or any other cause thatwould remove it. Impure water can be purified
by using modern filtering techniques that are
the best and most efficient methods for
purifying water. Many additives are put in
impure water to remove impurities, asattested to by water treatment experts.
Therefore, the council believes that such
water would be completely pure and it may be
used for ritual purification and drinking as
long as there are no negative consequences

Phase

Microfiltration

5

Application
The first treatment process:Named the microfiltration
where
the
wastewater
distillation method uses
filters that act as microscopic
filtering agents. Each filter
can filter all waste up to as
small as 0.2 microns. This
first process using a staged
and proven filter can isolate
all solid waste up to thesmallest particles and remove
water turbidity reaching avalue of 3-6 NTG to <0.1
NTG this value ensures thequality of the resulting waterremainstomaintainclogging)
while
going
through the second process
which is to contribute in theprocess of reverse osmosis.
This process also isolates
bacteria and protozoa.
The next process after
filtration at the MF stage after
the water is coated to go
through a process calledFirst Policy: The general theory of fiqh

Reverse Osmosis reverses osmosis (RO),(RO)
sulphate and partly filtration
also involve disinfectedorganic matter, hydrocarbons
that have a pesticide odour,etc. This RO process uses a
finite 0.0001 micron that canfilter 95 per cent of the totalsoluble solids (JSD) in
addition to giving RO alsofilters viruses.

"The original law for every substance (which isuseful for example in food, drink, clothing,
medicine and so on except in matters related toworship) is to be (halal/ permissible) as long as
there is no other proposition stating otherwise andthe original law for every substance (Jirim: ‫ﻋ ْﯿ ٌﻦ‬َ forexample animals, plants, food, beverages,
medicines, etc.) is pure as long as there is noevidence that condemns it as unclean ". This
principle is based on what Allah says in the
Qur'an:Disinfection with ultraviolet
radiation is a supportive
Ultra-violet lightprocess to ensure thedisinfection
eradication of bacteria andtechnologies.
viruses even though thesebacteria and viruses are
acknowledged to have been
isolated by reverse osmosis(RO) during the process.
Under this process, among
others, water for reuse isfiltered to filter out particles
or fine objects and thenexposed to UV light toeliminatebacteria
andviruses.
Figure 3: Water for the Reuse treatment process

Meaning: He (Allah) created for you all that is in
the earth (for use in life).
(Al-Baqarah: 29)
Besides, the scholars also put forward some otherbasic principles such as "Food must belong to thecategory of good ingredients (Tayyibat: ‫")طﯿّﺒﺎت‬,"Do not use bad ingredients (Khaba'ith: ‫")ﺧﺒﺂﺋﺚ‬,"Not harmful to health or human life "as well as"
It should be taken in moderation and notexcessively ".
Second Policy: Method of Usul-Fiqh Determining the use of water for reuse through theconcept of Al-Istihalah that can be defined astransformation or conversion of material which
involves changes in its composition and properties.
For example, a changing process from halalmaterials mixed with halal or haram conversion
agent which results in halal finished products, forinstance, plant fertilized with najis until it produces
fruits5-Theory-Fiqh In Determining Water for Reuse
PolicyThird Policy: Method of Usul-Fiqh - Determining
the use of water for reuse through the concept of
Al-Istihlak is to involve mixing matter of two
different materials until one of them decomposesin the second material matter. However, theconcept of determining the law from these two
methods remains the same where the law (whether
pure/halal or najis/haram) to be decided is based on
the new properties or features resulting in the final
material and not based on the properties or find
before this process takes place.

Figure 4: Water for Reuse Policy
Sharia law has outlined some general theories
specific to the usage of water for reuse. Clearly,
explained by the Qur'an, the Sunnah of the Prophet,Ijmak, al-Qiyas.
CONCLUSION

original halal rules were created in very old age
when science was not developed so much. Thismeans that halal way of thinking could promote theapplication of water reuse even in non-Muslim
communities as well as Muslim ones. The researchon water for reuse from the halal point of view isquite challenging, and we believe it can contributeto human wellness especially in many areas withwater scares problems.

Water shortage is faced in many regions in theworld, and the feasibility of water for reuse draws
attention for various purposes. Meanwhile, thepossibility of water for reuse is rousing concerns
over human health, environmental and societal
implications of water reuse across the world. The
concept and categorization of water for reuse
presented in this paper are surprisingly rationale
from the scientific point of view, although the6

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