How to purify the Mus-haf of impurity that has gotten onto it

Firstly:

Venerating the
Mus-haf and protecting it from dirt is a duty and a must.

Allah, may He be
exalted, says (interpretation of the meaning):

“That [is
so]. And whoever honors the symbols of Allah – indeed, it is from the piety
of hearts”

[al-Hajj
22:32]

“That [has
been commanded], and whoever honors the sacred ordinances of Allah – it is
best for him”

[al-Hajj
22:30].

Shaykh Muhammad
ibn Ibraaheem (may Allah have mercy on him) said:

The “sacred
ordinances” refers to complying with commands to do obligatory and Sunnah
actions. One of the things that Allah has enjoined is to venerate and
respect His Book and the Sunnah of His Messenger (blessings and peace of
Allah be upon him). The “symbols” refers to everything that Allah, may He be
exalted, has enjoined, referred to or told us about, which includes His Book
and the Sunnah of His Messenger (blessings and peace of Allah be upon him).

End quote.
Fataawa ash-Shaykh Muhammad ibn Ibraaheem (2/32).

Maintaining the
purity of the pages of the Qur’an and protecting them from contamination
with any kind of filth or dirt comes under the heading of venerating and
respecting the Qur’an, and is something concerning which the scholars are
unanimously agreed is obligatory.

An-Nawawi (may
Allah have mercy on him) said:

The Muslims are
unanimously agreed that it is obligatory to protect and respect the Mus-haf.

Our companions
and others said: If a Muslim were to throw it [the Mus-haf] into the trash –
Allah forbid – then the one who did that would become a disbeliever.

They said: It is
haraam to recline on it as if it were a pillow; in fact reclining on any
book of knowledge as if it were a pillow is haraam.

End quote.
At-Tibyaan fi Adaab Hamalat al-Qur’an, p. 190-191

Based on that,
we must hasten to purify the Mus-haf if it becomes contaminated with
impurity or any kind of filth.

Secondly:

With regard to
that which will be spoiled by washing, such as paper and the like, it is not
essential to wash it in order to remove the impurity. Rather the impurity
may be removed from it in whatever way possible, without spoiling it, such
as wiping it with a tissue, exposing it to the air, drying it in the sun,
and the like, which may remove the impurity from it without destroying the
Mus-haf or damaging its pages.

Shaykh al-Islam
Ibn Taymiyah (may Allah have mercy on him) said:

If the impurity
is on something that will be damaged by washing, such as a silk garment,
paper and the like, then it may be wiped, and there is no need to wash it,
according to the more correct of the two scholarly opinions.

The reason for
that is that with regard to removing impurity without using water, there are
three opinions among the scholars, in the madhhab of Imam Ahmad and others.

It was said: it
is permissible to use anything that will remove the impurity, as is the view
of Abu Haneefah, and this is the strongest view.

And it was said:
it is not permissible to use anything other than water, as is the view of
ash-Shaafa‘i.

And it was said
that it is permissible not to use water when there is a reason for not doing
so, as is the view of Maalik.

End quote.
Jaami‘ al-Masaa’il, 9/313-314.

He also said:

The most correct
view concerning this matter is that once the impurity is removed, by
whatever means, the ruling of impurity no longer applies, because if the
ruling is connected to a reason, it no longer applies once that reason is no
longer there.

End quote,
Majmoo‘ al-Fataawa, 21/475

Shaykh Ibn
‘Uthaymeen (may Allah have mercy on him) said:

The correct view
is that once the impurity has been removed, by whatever means, the place
where it was has now become pure, because impurity is a dirty physical
thing, so once it is removed, the ruling of impurity no longer applies. It
is not something intangible, like ritual impurity that can only be removed
in the manner prescribed in Islamic teaching.

The fuqaha’ (may
Allah have mercy on them) said: If there is an impurity in a large amount of
water, and its description changes because of the impurity, then that change
disappears by itself, the water becomes pure and is a means of purification.
If wine turns to vinegar by itself, it becomes pure. This is an example of
an impure substance becoming pure without the use of water.

As for mention
of water, in particular, as a means of purification in the evidence and
reports mentioned above, the fact that it is mentioned does not mean that it
is the only way; rather it is mentioned because it is more effective in
removing dirt and more readily available.

End quote.
Ash-Sharh al-Mumti‘, 1/30

And Allah knows
best.