The Fiqh Dimension of Reusing Treated Wastewater

Hüseyin Baysa

Makale detayları

The Fiqh Dimension of Reusing Treated Wastewater

Yazarlar:

Hüseyin Baysa

Yayıncı:

Sivas Cumhuriyet University

Ana Başlıklar:

İslam Hukuku

Dergi:

Cumhuriyet İlahiyat Dergisi Vol.29 Issue 1, pp.94-112

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001350426

pISSN:

2528-9861

Anahtar kelimeler:

Özet:

 Today, access to sufficient quantities of water cannot be ensured in various regions around the world. In places where water is not available to extent necessary for drinking or agriculture, wastewater is considered an alternative source. After undergoing purification at varying levels, it is used in sectors like farming, green spaces, industry and toilet, as well as for drinking purposes as needed. The fiqh ruling on the reuse of treated wastewater holds great importance in shaping the attitude towards wastewater in Muslim societies. There is no direct information regarding the ruling of this practice -made possible through advancements in science and technology- within the naṣṣ and fiqh sources. However, there are ḥadīths that address the conditions of water used for drinking and religious purification, as well as juristic opinions on the permissibility of using water containing najis elements in agriculture. By evaluating these naṣṣ and relevant jurisprudential approaches, it is possible to determine rulings regarding the use of treated wastewater in the aforementioned areas. Based on this study, where data analysis and takhrīj method were used, it has been concluded that if wastewater is treated in a way that removes impurity, bacteria, and viruses, it will be considered ṭāhir pure and muṭahhir purifying. While such treated wastewater may be permissible for drinking, ablution, and ritual bathing, it is preferable, in consideration of human nature, to source water for these purposes from natural origins. When wastewater intended for use in aquaculture ponds undergoes advanced treatment, it is completely purified from najis elements. From a fiqh perspective, it is also appropriate to use water purified to this extent -necessary for the health of aquatic life and consumers- in such ponds. In the legislation, agricultural workers and consumerss health is protected by keeping the treatment levels of wastewater to be used for watering agricultural products low, and it is aimed to protect the minerals in water that are productive for soil and plants. Since plants only benefit from the parts of najis elements that have undergone istiḥāla, the products of plants irrigated with treated wastewater are not affected by impurity. Therefore, from a fiqh standpoint, using purified wastewater for irrigation does not cause harm, provided that the plants, soil, workers, and consumers are not adversely affected. Similarly, it is seen that the compliance with human health is determined as a criterion in the treatment standards of wastewater used in irrigating green areas, cooling and floor cleaning processes in factories, and toilet cleaning. Although it is jāiz permissible to use wastewater in these contexts once it meets the required standards, it may also be considered wājib obligatory depending on the necessity. Since the wastewater applications protect natural water resources, prevent environmental pollution that may arise from wastewater and enhance the nations economy, it holds value for the authorities to provide the necessary legal regulations and guidance for their dissemination in areas where they are jāiz.

 Today, access to sufficient quantities of water cannot be ensured in various regions around the world. In places where water is not available to extent necessary for drinking or agriculture, wastewater is considered an alternative source. After undergoing purification at varying levels, it is used in sectors like farming, green spaces, industry and toilet, as well as for drinking purposes as needed. The fiqh ruling on the reuse of treated wastewater holds great importance in shaping the attitude towards wastewater in Muslim societies. There is no direct information regarding the ruling of this practice -made possible through advancements in science and technology- within the naṣṣ and fiqh sources. However, there are ḥadīths that address the conditions of water used for drinking and religious purification, as well as juristic opinions on the permissibility of using water containing najis elements in agriculture. By evaluating these naṣṣ and relevant jurisprudential approaches, it is possible to determine rulings regarding the use of treated wastewater in the aforementioned areas. Based on this study, where data analysis and takhrīj method were used, it has been concluded that if wastewater is treated in a way that removes impurity, bacteria, and viruses, it will be considered ṭāhir pure and muṭahhir purifying. While such treated wastewater may be permissible for drinking, ablution, and ritual bathing, it is preferable, in consideration of human nature, to source water for these purposes from natural origins. When wastewater intended for use in aquaculture ponds undergoes advanced treatment, it is completely purified from najis elements. From a fiqh perspective, it is also appropriate to use water purified to this extent -necessary for the health of aquatic life and consumers- in such ponds. In the legislation, agricultural workers and consumerss health is protected by keeping the treatment levels of wastewater to be used for watering agricultural products low, and it is aimed to protect the minerals in water that are productive for soil and plants. Since plants only benefit from the parts of najis elements that have undergone istiḥāla, the products of plants irrigated with treated wastewater are not affected by impurity. Therefore, from a fiqh standpoint, using purified wastewater for irrigation does not cause harm, provided that the plants, soil, workers, and consumers are not adversely affected. Similarly, it is seen that the compliance with human health is determined as a criterion in the treatment standards of wastewater used in irrigating green areas, cooling and floor cleaning processes in factories, and toilet cleaning. Although it is jāiz permissible to use wastewater in these contexts once it meets the required standards, it may also be considered wājib obligatory depending on the necessity. Since the wastewater applications protect natural water resources, prevent environmental pollution that may arise from wastewater and enhance the nations economy, it holds value for the authorities to provide the necessary legal regulations and guidance for their dissemination in areas where they are jāiz.

 Today, access to sufficient quantities of water cannot be ensured in various regions around the world. In places where water is not available to extent necessary for drinking or agriculture, wastewater is considered an alternative source. After undergoing purification at varying levels, it is used in sectors like farming, green spaces, industry and toilet, as well as for drinking purposes as needed. The fiqh ruling on the reuse of treated wastewater holds great importance in shaping the attitude towards wastewater in Muslim societies. There is no direct information regarding the ruling of this practice -made possible through advancements in science and technology- within the naṣṣ and fiqh sources. However, there are ḥadīths that address the conditions of water used for drinking and religious purification, as well as juristic opinions on the permissibility of using water containing najis elements in agriculture. By evaluating these naṣṣ and relevant jurisprudential approaches, it is possible to determine rulings regarding the use of treated wastewater in the aforementioned areas. Based on this study, where data analysis and takhrīj method were used, it has been concluded that if wastewater is treated in a way that removes impurity, bacteria, and viruses, it will be considered ṭāhir pure and muṭahhir purifying. While such treated wastewater may be permissible for drinking, ablution, and ritual bathing, it is preferable, in consideration of human nature, to source water for these purposes from natural origins. When wastewater intended for use in aquaculture ponds undergoes advanced treatment, it is completely purified from najis elements. From a fiqh perspective, it is also appropriate to use water purified to this extent -necessary for the health of aquatic life and consumers- in such ponds. In the legislation, agricultural workers and consumerss health is protected by keeping the treatment levels of wastewater to be used for watering agricultural products low, and it is aimed to protect the minerals in water that are productive for soil and plants. Since plants only benefit from the parts of najis elements that have undergone istiḥāla, the products of plants irrigated with treated wastewater are not affected by impurity. Therefore, from a fiqh standpoint, using purified wastewater for irrigation does not cause harm, provided that the plants, soil, workers, and consumers are not adversely affected. Similarly, it is seen that the compliance with human health is determined as a criterion in the treatment standards of wastewater used in irrigating green areas, cooling and floor cleaning processes in factories, and toilet cleaning. Although it is jāiz permissible to use wastewater in these contexts once it meets the required standards, it may also be considered wājib obligatory depending on the necessity. Since the wastewater applications protect natural water resources, prevent environmental pollution that may arise from wastewater and enhance the nations economy, it holds value for the authorities to provide the necessary legal regulations and guidance for their dissemination in areas where they are jāiz.

 Günümüzde dünyanın farklı bölgelerinde yeterli miktarda suya erişim sağlanamamaktadır. İçmede veya tarımda ihtiyaç duyulan ölçüde suya ulaşılamayan yerlerde atıksu alternatif kaynaklardan biri olarak görülmektedir. Atıksular değişik oranlarda arıtıldıktan sonra başta ziraat olmak üzere yeşil alanların sulanması, endüstriyel ekipman ve ürünlerin temizliği ve soğutulması ile klozet temizliği gibi alanların yanı sıra ihtiyaç durumuna göre içmede de kullanılmaktadır. Arıtılmış atıksuların yeniden kullanımı konusundaki fıkhî hüküm, müslüman toplumlarda atıksuya yönelik tutum açısından büyük önem taşımaktadır. Bilim ve teknolojinin ilerlemesi ile mümkün hale gelen bu uygulamanın hükmü hakkında nasslarda veya fıkıh kaynaklarında doğrudan bir bilgi bulunmamaktadır. Ancak içmede ve dinî temizlikte kullanılacak suyun şartlarına ilişkin hadisler ile tarımda necis unsurlar içeren sulardan yararlanmanın hükmüne dair fıkhî görüşler mevcuttur. Mezkûr alanlarda atıksuyun arıtılarak kullanılmasının hükmünü, söz konusu nassların yanı sıra ilgili fıkhî yaklaşımlardan faydalanarak belirlemek mümkündür. Veri analizi ile tahrîc yönteminin kullanıldığı bu araştırmanın sonucunda atıksuların necâset, bakteri ve virüslerden temizlenecek şekilde arıtılması durumunda tâhir ve mutahhir hükmünü alacağı kanaatine varılmıştır. Atıksular her ne kadar bu seviyede arıtılınca içmede, abdest ve gusülde kullanılabilir hale geliyorsa da bu alanlarda değerlendirilecek suların tabii kaynaklardan temin edilmesi insan fıtratı açısından daha uygun olur. Su ürünleri yetiştiriciliği havuzlarında kullanılacak atıksular aynı şekilde ileri arıtımdan geçirilince necis unsurlardan tamamen temizlenmiş olmaktadır. Sudaki canlılar ile tüketicinin sağlığı açısından gerekli görülen bu seviyedeki arıtım ile temizlenmiş suların havuzlarda değerlendirilmesi fıkhen de isabetlidir. Mevzuatta, zirai ürünlerin sulanmasında kullanılacak atıksuların arıtım düzeyleri, ürün türüne bağlı olarak değişmekle birlikte, daha düşük tutulmuştur. Bununla tarım işçisi ve tüketicinin sağlığı gözetilmiş, toprak ve bitki için verimli olan sudaki minerallerin korunması hedeflenmiştir. Bitkiler, necâsetin sadece istihâleye uğrayan bileşenlerinden faydalandığı için, necis unusurlar barındıran atıksuyla beslenen bitkilerin ürünleri, necâsetten etkilenmemektedir. Bu sebeple bitki, toprak, işçi ve tüketicinin olumsuz etkilenmeyeceği ölçüde arıtılmış atıksular ile bitkilerin sulanmasında fıkhen bir sakınca görünmemektedir. Aynı şekilde yeşil alanları sulamada, fabrikalardaki soğutma ile zemin temizleme işlemlerinde ve klozet temizliğinde kullanılan atıksuların arıtım standartlarında insan sağlığına uygunluğun kriter olarak belirlendiği görülmektedir. Mezkûr alanlarda atıksuların istenen standartlarda arıtıldıktan sonra kullanılması caiz olmakla birlikte, ihtiyaç durumuna göre vâcib hükmünü de alabilir. Atıksu uygulamalarının, doğal su kaynaklarını koruması, atıksudan kaynaklanabilecek çevre kirliliğini önlemesi ve ülke ekonomisine katkı sağlaması nedeniyle, caiz olan alanlarda yaygınlaştırılması için yetkili makamlar tarafından gerekli yasal düzenlemeler ile rehberliğin yapılması önem arz etmektedir.

Makale detayları

The Fiqh Dimension of Reusing Treated Wastewater

Yazarlar:

Hüseyin Baysa

Yayıncı:

Sivas Cumhuriyet University

Ana Başlıklar:

İslam Hukuku

Dergi:

Cumhuriyet İlahiyat Dergisi Vol.29 Issue 1, pp.94-112

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001350426

pISSN:

2528-9861

Islamic Law

Mutanajjis Water

Wastewater

Wastewater Treatment Standards

Usage Areas of Wastewaterİslam Hukuku

Müteneccis Su

Atıksu

Atıksu Arıtım Standartları

Atıksu Kullanım Alanları

Sayı

Makale detayları

Yazarlar: Hüseyin Baysa

Yayıncı: Sivas Cumhuriyet University

Ana Başlıklar: İslam Hukuku

Dergi: Cumhuriyet İlahiyat Dergisi Vol.29 Issue 1, pp.94-112

Belge Tipi: Makale

Yayın Tarihi: 6/2025

Belge Dili: Türkçe

Document ID (Org No.): 2001350426

pISSN: 2528-9861

Sayı

Yazarlar:

Hüseyin Baysa

Yayıncı:

Sivas Cumhuriyet University

Ana Başlıklar:

İslam Hukuku

Dergi:

Cumhuriyet İlahiyat Dergisi Vol.29 Issue 1, pp.94-112

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001350426

pISSN:

2528-9861