They reasoned that dry ablution is a substitute for complete purification, not for partial purification.

The correct view is that adopted by the author. It may perhaps be supported by what is reported from the Messenger of Allah ﷺ in the hadith concerning the man with a head wound. The Messenger of Allah ﷺ said: “It would have sufficed him to perform dry ablution, bind a cloth over his wound, wipe over it, and wash the rest of his body.” (1) Thus, the Prophet ﷺ combined purification by wiping with purification by washing.

Whoever is wounded should perform dry ablution for it and wash the remainder …

His statement, “Whoever is wounded should perform dry ablution for it and wash the remainder,” means that whoever has a wound on one of his limbs—meaning a wound that would be harmed by water—should perform dry ablution for that wound and wash the remaining limbs. Dry ablution for the wound does not require the absence of water; thus, there is no objection to performing dry ablution while water is available.

The apparent meaning of the author’s statement, “perform dry ablution for it,” is that the dry ablution must be done at the point in the sequence where the injured limb is to be washed, since maintaining the prescribed order is required. If, however, the wound is present when performing the ritual bath for janabah, then he may perform dry ablution before the bath, immediately after it, or after a long interval.

This is the madhhab, because they hold that the ritual bath does not require either a prescribed order or continuity. (2) Thus, if one begins by washing the upper part of his body, its lower part, or its middle, it is valid.

They cited as evidence the saying of Allah, Most High: “And if you are in a state of janabah, then purify yourselves.” [al-Ma'idah 5:6] This encompasses beginning with the upper, middle, or lower part of the body, which is