Is the Methodology of the Salaf Suitable For This Era?

Question: Some people claim that the manhaj (methodology) of Ahlus-Sunnah wal-Jamaa’ah is no longer suitable for this era. They say that the Sharee’ah fundamentals that Ahlus-Sunnah wal Jamaa’ah hold onto are not possible to implement today.

Answer: Those who feel that the methodology of the Salafus-Saalih (righteous predecessors) is no longer suitable for this age, this is a misguided and misleading implication, because the manhaj of the Salafus-Saalih is the manhaj that Allaah commanded us to follow until the Hour is established. The Prophet (sallallaahu ‘alayhi wasallam) said:  “Whoever from amongst you lives, then he shall see much differing. So adhere strictly to the Sunnah and the Sunnah of the Rightly Guide Caliphs after me. Hold onto it with your molar teeth.”  This is a sermon to the ummah until the Hour is established. So this proves that there is no escape from traversing the manhaj of the salaf and that the manhaj of the Salafus-Saalih is suitable for every time and place.  Allaah the Glorified and the Exalted says: “And the first to embrace Islâm of the Muhâjirûn (those who migrated from Makkah to Al-Madinah) and the Ansâr (the citizens of Al-Madinah who helped and gave aid to the Muhâjirûn) and also those who followed them exactly (in Faith). Allâh is well-pleased with them as they are well-pleased with Him…” [Sooratut-Tawbah 9: 100].

This covers all of the Ummah until the Hour is established. [Therefore], the obligation upon them is to follow those who preceded from the Muhaajireen (emigrants) and the Ansaar (helpers). And Imaam Maalik Ibn Anas used to say, “The latter part of this Ummah will not be corrected, except by that which corrected its first part.” So those who wish to separate this ummah from its predecessors, and who wish to separate this Ummah from its Salafus-Saalih only wish evil for the Muslims; and they wish to alter this Islaam and to invent innovations into it and contradictions. And it is obligatory to reject this and to cut-off its proponents and to warn against its evil, because there is no escape from holding onto the manhaj of the Salaf, and to take the Salaf as example. And there is no escape from travelling upon the path of the Salaf. This is found in the Book of Allaah the Mighty and Majestic and in the Sunnah of His Messenger (sallallaahu ‘alayhi wasallam) as we have mentioned. So those who wish to cut-off the latter part of this Ummah from its Salaf, it is obligatory to refuse and reject their statement, and to warn against them, and those who know of an evil statement from them should not repeat it.

Source: Questions and Answers Concerning Muslim Unity, no. 16 by the noble Scholar Shaykh Saalih Ibn Fawzaan al-Fawzaan, translated by Maaz Qureshi.

Ablution before Salaah is Not Obligatory in This Situation

Whoever performs the legislated ghusl [due to sexual defilement][1] and intends to perform Salaah, it is not binding on him to perform ablution even if he did not perform ablution in his ghusl because purification for sexual defilement puts an end to minor impurity. This is because the impediments of the state of sexual defilement are more than the impediments of minor impurity. So, the fewer ones are included in the more abundant ones.  

[The proof is what] Aa’ishah (may Allah be pleased with her) said: ‘Allah’s Messenger (sallallaahu alayhi wasallam) did not use to perform ablution after ghusl.”[2] In another version, she said: “He (sallallaahu alayhi wasallam) performed ghusl and offered two rak’ahs of prayer. I do not think he performed ablution afresh after the ghusl.”[3]

Source: Saheeh Fiqh as-Sunnah wa Adillatuhu wa Tawdeeh Madhaahib al-A’immah vol. 1, p. 181, by Abu Maalik Kamaal bin as-Sayyid Saalim

Know that this ruling is restricted to ghusl for sexual defilement (janaabah). As for other recommended and obligatory ghusl, it is obligatory upon a person to perform ablution [before Salaah]. Performing ghusl to remove minor impurity will not be sufficient for him. And Allaah knows best.

Source: Tamaamul-Minnah fee Fiqh al-Kitaab wa Saheeh as-Sunnah, vol. 1, p. 118, by Abu Abdir-Rahmaan ‘Aadil bin Yoosuf al-Azzaazee

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[1] There are only two things the law requires. The first is the intention based on the Prophet’s statement: “Verily, all actions are based on intentions.”  The second is to make sure that water reaches the entire body.

[2] Saheeh lighairihi: recorded by at-Tirmidhee (107), an- Nasaa’ee (1/137) and Ibn Maajah (579)

[3] Saheeh lighairihi: recorded by Aboo Daawood (250) and Ahmad (6/119)

The Preferred Hand to Use for Siwaak

Shaykh al-Islaam Ibn Taymiyyah was asked: With regard to use of Siwaak, is the left hand better than the right hand or vice versa? Is it permissible to rebuke the one using the left hand for Siwaak? Which of them is better?

He responded: All praise is due to Allaah, Lord of the Worlds. What is preferable is to use the left hand when using Siwaak.  This is the view of Imaam Ahmad as contained in the narration of Ibn Mansoor al-Kawsaj. He reported it from him in his Masaa’il; and we do not know of anyone among the Imaams who opposed him in that. This is because, the use of Siwaak is a form of removal of dirt. It is like blowing water out of the nose during ablution, removing nasal mucus and the like, which involves removal of dirt that should be done with the left hand. Just as removal of impurities like istijmaar (cleaning oneself with stones after urination and defecation) and the like should be done with the left hand, the dirt that is obligatory and recommended to be removed should be done with the left hand.

Actions are of two types: one of them is that which is common to both limbs while the second is that which is specific to one of them. The principles of the Sharee’ah have established that the right hand should be given preference in actions that are common to the right and left hands if it has to do with honour and nobility like ablution, ritual bath, starting with the right side when using Siwaak, plucking the armpit hair, wearing cloth, putting on shoe, combing the hair, entering the masjid and the house, coming out of the toilet and so on. The left hand should be given preference in the opposite of that like entering the toilet, removing one’s shoe and coming out of the masjid.

As regards that which is specific to one of them, if it has to do with honour and nobility, it should be done with the right hand like eating, drinking, shaking hands, giving and taking of books and so on. But if it is the opposite of that, it should be done with the left hand like istijmaar, blowing water out of the nose during ablution and removing nasal mucus and so on.

Source: Majmoo’ al-Fataawaa (21/108) of Shaykh ul-Islam Ibn Taymiyyah (may Allah have mercy on him) in Zubdah al-Afhaam bi Fawaa’id ‘Umdah al-Ahkaam, vol. 1, p. 104-105 by Shaykh Saleem al-Hilaalee

Should the Ma’moom Say His Dhikr Aloud in Prayer?

There are some Ma’mooms (followers of the Imaam) who are in the habit of raising their voices in recitation or dhikr or supplication during prayer thereby causing confusion and mix-up to the one who is by their side. If this is done always, it is contrary to the Sunnah, because the Sunnah is to say it quietly according to the consensus of the Muslims especially if saying it aloud contains harm.  However, if the Ma’moom says any of the dhikr aloud sometimes, there is no harm. It is confirmed that there are some Ma’moom among the companions who said the opening supplication in prayer aloud and when they raised their heads from bowing and the Prophet (sallallaahu alayhi wasallam) did not disapprove of it.

It is established from Rifaa’ah Raafi’ az-Zuraqee that he said: “One day we were praying behind the Prophet (sallallaahu alayhi wasallam). When he raised his head from bowing, he said, “Sami’a llaahu liman hamidah.” A man behind him said, “Rabbanaa walakal-hamd, hamdan katheeran tayyiban mubaarakan feeh” (Our Lord! Praise is Yours, abundant, good and blessed praise). When the Prophet (sallallaahu alayhi wasallam) completed the prayer, he asked, “Who said these words?” The man replied, “I.” The Prophet said, “I saw over thirty angels competing to write it first.”[1]

Al-Haafidh Ibn Hajr said: ‘[This hadeeth] is used as proof of the permissibility of saying dhikr aloud by the Ma’moom so long as it would not cause confusion to the one by his side.”[2] This [is permissible] if it is not done always otherwise confusion will definitely take place.[3]

Source: Ahkaam Hudoor al-Masaajid, p. 218 by Shaykh Abdullaah bin Saalih al-Fawzaan

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[1] Recorded by al-Bukhaaree (2/284)

[2] Fath al-Baaree (2/287)

[3] Refer to the previous reference

Drying Oneself with Towel after Performing Wudoo’ or Ghusl

Shaykh Muhammad bin Saalih al-Uthaymeen was asked:  Is it permissible to dry the limbs after making wudoo’?

He responded: Yes, it is permissible for a person to dry his limbs after making wudoo’, and likewise, if he makes ghusl, it is allowed for him to dry his limbs. This is because the basic principle is permissibility in matters other than acts of worship, unless there is any evidence of its prohibition.

As for the hadith of Maymunah (may Allaah be pleased with her), which states that she brought a towel to the Messenger of Allaah (sallallaahu alayhi wasallam) after he had performed ghusl, and that he rejected it, brushing off the water with his hand; his rejection of the towel does not indicate his dislike of it. Because this is a specific matter; it is possible that the towel had something on it which the Prophet (sallallaahu alayhi wasallam) did not like, because of which, he did not want to dry himself with it, and that therefore, he brushed the water off his body with his hands.

It might be said that Maymunah’s bringing him a towel is a proof that they considered it permissible and something common; if it had not been so, there would have been no call for her to bring him a towel. The most important thing is to know the rule, which is that the basic principle in all matters other than those pertaining to worship is permissibility, unless there is some evidence to indicate its prohibition.

 Source: Fatawa Islamiyah, vol. 2, p. 80-81