Shaykh Ibn 'Uthaymeen adopts the view of Shaykh al-Islam Ibn Taymiyyah that an impurity (najasa) can be removed by any pure substance that is capable of removing it, and purification is not restricted to the use of water.

The principle is that the Shari'ah commands the removal of an impurity if it is present on one's body, clothing, or place of prayer. However, the means for this removal has not been exclusively restricted to water. Therefore, if the essence and trace of the impurity (its color, taste, and smell) are removed by any means—whether with gasoline, soap, vinegar, or any other cleaning agent—then the objective has been achieved and the item is considered pure.

This is distinct from the purification from a state of ritual impurity (hadath), such as performing wudu or ghusl, for which the use of water is explicitly required by the Qur'an and Sunnah. The removal of filth (khabath), however, has a broader scope. If a substance other than water, like modern detergents or solvents, is more effective at removing a particular impurity (such as grease or oil), then it is permissible to use it.

The scholars who hold this view, including Shaykh Ibn 'Uthaymeen, argue that since the purpose is the removal of the filth, specifying water as the only means would require specific evidence, which does not exist. In fact, there is evidence that indicates purification can be achieved by other means, such as wiping shoes on the ground.