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1. cutting the animals throat, plunging the knife in the base of the neck, wounding(when no other choice) when hunting

2. Person slaughtering must be of appropriate age and free of mental illness, must be a muslim or a person believing of the book(cannot eat food slaughtered by atheists or any other disbelievers)

3. Slaughtering must be done with a sharp cutting instrument- able to make the blood spurt and is made from steel or any other metal(cannot use fingernails and teeth) (cannot sharpen blade infront of animal)

4. The person slaughtering must invoke the name of allah before slaughtering

5. Animal should be free from contagious diseases and from torture and must make sure its completely dead before consumption

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Cutting the animal’s throat (Dhabḥ): it consists of cutting the esophagus, the two jugular veins, and the pharynx of the This is the method preferred by Shariah for slaughtering cattle, sheep, goats, and poultry. It is also permissible for other animals.

Plunging a knife in the base of the neck (Naḥr): This is the method preferred by Shariah for slaughtering camels and similar animals. This method is also permissible for the cattle.

Wounding (ʿAqr): it consists in wounding an animal when there is no other choice, at any part of the body. This method is applied for wild animals hunting of which is lawful

The person performing the slaughter must be of appropriate age and enjoying full mental faculties; he must be a Muslim or belonging to the People of the Book (Jews or Christians). It is not permissible to eat the meat of an animal killed by pagans, atheists, non-believers, Magus, apos- tates, or any other disbelievers, at the exception of the People of the

The slaughtering must be performed with a sharp cutting instrument, either made of steel or other metal, capable of making the blood spurt, at the exception of teeth and fingernails which should not be used.

It is prohibited to eat the meat of animals killed by suffocation, or knocked out with a blunt object (stone, stick, etc.), or killed after a dead- ly fall from an elevated spot or in a ravine or after receiving a blow from the horn of another animal, or the remains of an animal devoured by wild animals or birds of prey not trained for hunting. Nevertheless, if the animal is captured alive, then slaughtered, it is lawful to eat it.

The person performing the slaughter must invoke the Name of Allāh at the beginning of the operation. The use of a recorded Tasmiya (invo- cation of the Name of Allāh) cannot replace this act, but if the person performing the slaughter forgets to invoke the Name of Allāh, the meat of the slaughtered animal is indeed lawful for consumption.

The sharpening of the instrument should not be done in front of the animal. An animal should not be slaughtered in front of another animal. It is forbidden to kill an animal with a non-sharpened instrument. The animal to slaughter should not be tortured. No part of its body should be cut off and it should not be skinned, or thrown into boiling water, or plucked, before one makes sure it is completely dead.

- The animal to be slaughtered must be free from any contagious disease that would alter the consistency of its flesh and be harmful to the con- sumer’s health. This sanitary requirement is imperative concerning the meat sold on the marketplace or imported.

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in Fiqh, water is classified as tahur, tahir and najis

tahur is water in its natural state, and it is pure and purifying. it can be used in wudhu

tahir is water which is pure but may not be suitable for purifying

najis is water that has been mixed with an impure substance, such as blood or urine, and is thus unsuitable for purification

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Water in Islam is divided into:

Tahur – pure and purifying (e.g. rain, river water) – used for wudhu and ghusl

Tahir – pure but not purifying (e.g. used or mixed water) – clean but cannot be used for wudhu

Mutanajjis – impure (e.g. water mixed with najis) – cannot be used

Water is a blessing from Allah and must not be wasted

Wasting water is haram, even during wudhu

Islam teaches moderation and responsibility

Water is a shared resource that must be preserved for all

Cleanliness is part of faith, but should not lead to excess

Caring for water is part of caring for the environment, which is an amanah (trust) from Allah

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In Islam, water must be clean and pure to be used. NEWater is treated and purified using advanced technology, so it is safe and clean. Because of this, it is halal and allowed for Muslims to drink and use. Islam also teaches us to care for our community and resources. By using NEWater, we help make sure there is enough water for everyone, which is encouraged.

In Islam, water must be pure to be halal. NEWater is thoroughly cleaned and made safe through advanced treatment, so it is considered pure and allowed to drink. Using NEWater also helps the community, which Islam encourages. That’s why NEWater is halal for Muslims.

Islams perspective of NEWater is treated water from wastewater such as NEWater can be used for religious purposes

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Islamic Ruling on NEWater: Is It Allowed?

What is NEWater?
NEWater is ultra-clean, high-grade recycled water in Singapore. It is produced from used water that is purified through advanced technology like microfiltration, reverse osmosis, and UV disinfection.

Is NEWater Permissible in Islam?
Yes. According to Islamic rulings, NEWater is:

Pure (ṭāhir)

Permissible (halal) for drinking and for ritual purification like wudhu’

This is because:

The purification process removes all impurities

There is no smell, color, or taste of impurity left

Islam allows previously impure water to become pure if it has been fully cleansed

What do Scholars Say?

MUIS (Islamic Religious Council of Singapore) has declared NEWater permissible for Muslims

Based on the Islamic principle of istihālah (complete transformation = purification)

Supported by all four Sunni schools of thought

Islamic Values That Support NEWater

Cleanliness (ṭahārah)

Protection of life and health

Environmental responsibility

Avoiding waste and promoting sustainability

Conclusion
NEWater is not just allowed in Islam—it supports the core values of purity, sustainability, and care for creation. It is a practical and ethical solution in line with Islamic teachings.

Islamic Evidence Supporting the Permissibility of NEWater

1. Principle of Ṭahārah (Purity)

Islam places great importance on cleanliness and purification. The Qur’an says:

“Indeed, Allah loves those who are constantly repentant and loves those who purify themselves.”
— Surah Al-Baqarah (2:222)

Even if water was once impure, scholars agree it can be purified if its smell, color, and taste are no longer affected by the impurity.

2. Hadith on Water Being Purifying

The Prophet Muhammad ﷺ said:

“Water is pure and nothing makes it impure.”
— Hadith from Abu Dawood, Tirmidhi (authentic)

This hadith has been interpreted by scholars to mean that water remains or becomes pure again as long as its physical properties (taste, smell, color) do not show signs of impurity.

This applies directly to NEWater, which has been chemically and physically purified far beyond natural processes.

3. Principle of Istihālah (Transformation)

Istihālah means complete transformation of a substance, such that it becomes a new, pure substance, even if it came from something impure (najis).

Examples from classical fiqh include:

Wine turning into vinegar: originally haram, but once transformed, it becomes halal.

Animal dung burning into ash: no longer najis after transformation.

NEWater undergoes a complete transformation process—it is no longer “used water” but chemically pure water.

4. Maslahah (Public Benefit) and Ḍarūrah (Necessity)

Islamic law takes public benefit and necessity into account:

“Hardship brings ease.” — Qur’anic legal maxim: Al-Mashaqqah Tajlibu al-Taysir

In water-scarce environments like Singapore, reclaiming water preserves life and resources, which aligns with the Maqāṣid al-Sharīʿah (objectives of Islamic law):

Preservation of life

Preservation of resources

Avoidance of waste

Even if there was slight doubt, the public need (ḍarūrah) and benefit (maṣlaḥah) would make it permissible.

5. Contemporary Fatwa (Islamic Authority Ruling)

The Islamic Religious Council of Singapore (MUIS) has issued a fatwa confirming:

NEWater is pure (ṭāhir) and permissible (halal) for:

Drinking

Wudhu’ (ritual purification)

General usage

This fatwa was issued after consulting both science and Islamic law, following the principles mentioned above.

Conclusion:

From both classical jurisprudence and modern fatwas, Islam allows the use of NEWater because:

It is fully purified and has no trace of impurity.

It aligns with Islamic teachings of cleanliness, transformation (istihālah), and public welfare.

Evidence from the Qur’an, Hadith, and legal maxims all support its permissibility.