washing the limbs required for purification and performing dry ablution for the place where the splint is, because he is unable to use water; and inability with respect to part is like inability with respect to the whole, so he performs dry ablution.

Others said: He should neither perform dry ablution nor wipe [over the splint] (1), because he is unable to wash this limb, so its duty is waived, like all other obligations. This is the weakest of the views: that washing is waived without dry ablution or wiping. For the limb is present, not missing such that its obligation should be waived; thus, when one is unable to purify it with water, he purifies it with its substitute.

It may also be included in the saying of Allah, Exalted is He:

“...And 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 perform dry ablution...” [al-Ma'idah 5:6]

This person is ill, for a fracture or wound is a type of illness; therefore dry ablution is permissible in his case...

If we say that either dry ablution or wiping is necessary, then wiping is closer to purification with water, because it is purification with water, whereas the other is purification with earth.

Furthermore, dry ablution may be performed somewhere other than the site of the splint, since dry ablution is only for the face and hands, while the splint may be, for example, on the forearm or the shin.

Thus, the closest of these views is that it is permissible to wipe over it.

Should wiping and dry ablution be combined?

Some scholars said: They must both be combined as a precaution (2).