A person with a fracture is called jabīr (one whose bone has been set) as a matter of hopeful expression, just as one who has been bitten by a venomous creature is called salīm (sound and unharmed), even though it is not known whether he will survive or not.

Likewise, land that has neither water nor trees is called a mafāzah (a place of salvation), again as a matter of hopeful expression.

“…does not exceed what is necessary, even in the case of major ritual impurity…”

His statement, “does not exceed what is necessary,” is one of the conditions. “Exceed” means to go beyond.

What is necessary is the fracture itself, together with whatever adjacent area is needed in securing it.

Thus, if the wooden pieces can be made a handspan in length, they should not be made a handspan and more, since there is no need for the excess. Likewise, if thick bandages are needed, they are used; otherwise, thin bandages are used.

If the fracture is in a finger, but it is necessary to bind the entire palm so that the hand may rest, this is permissible because of the need.

If it exceeds what is necessary, then wiping over it is not permissible. However, if the excess can be removed without harm, the part exceeding what is necessary must be removed. If this is not possible, it has been said that one should wipe over the portion that is within what is necessary and perform dry ablution for the excess.(1) The stronger view is that he wipes over all of it without dry ablution, because when removing the excess would cause him harm, the whole of it takes the ruling of a splint.

His statement, “even in the case of major ritual impurity”: the word “even” is included to dispel a possible misconception, because regarding the turban—