Shaykh al-Islam Ibn Taymiyyah—may Allah have mercy on him—held that when the use of water is not possible for a recommended purification, one should not perform dry ablution for it. This is because Allah, Mighty and Majestic, mentioned dry ablution in connection with purification from ritual impurity, saying:
“And if you are in a state of major ritual impurity, then purify yourselves. But if you are ill, or on a journey, or one of you has come from relieving himself, or you have had intimate contact with women, and you cannot find water, then seek clean earth and wipe your faces and hands with it.” [al-Ma'idah 5:6]
Since the Sacred Law prescribed dry ablution only in relation to ritual impurity, other matters cannot be analogized to it, for there is no analogy in acts of worship. Nor has it been reported that the Prophet—may Allah’s blessings and peace be upon him—performed dry ablution before entering ihram. Accordingly, we say: if he finds water and is able to use it, he should do so; but if he is unable to use it, then, according to this view, he does not perform dry ablution. This is closer to what is correct.
His statement, “or dry ablution due to lack,” is somewhat deficient. Had he said, “or dry ablution due to an excuse,” it would have been more comprehensive, including both one who cannot find water and one who fears harm from using it.
His statement, “and cleanse himself”: when scholars speak of cleansing oneself, they do not mean cleaning one’s clothes, nor do they mean cleaning the body when this is mentioned alongside bathing, since the body is cleansed by bathing. Rather, what is meant by cleansing oneself is removing what should be removed, such as the hair that should be removed—the pubic hair, underarm hair, and moustache—as well as trimming the nails. Thus, it is recommended that he cleanse himself by removing these.
But is there any sunnah reported concerning this?
The answer is: no, as far as we know. Rather, they justified it on the grounds that he may otherwise need to remove them while in ihram, whereas removing them in ihram is prohibited. Based on this, we say: if they are not long at the time of entering ihram and he does not fear