although Ashhab relates from him that he should wash only the foot that has become exposed. The principal view was transmitted by Ibn al-Qāsim and Ibn ʿAbd al-Ḥakam and represents the definitive position of the school.

It is permissible to wipe over jabāʾir (splints) applied for a dislocation or a fracture, and over ʿiṣāʾib (bandages) placed on wounds. It is not permissible, however, to wipe over khidāb (henna dye) or any other covering whose removal would cause no harm. When someone wipes over a splint he must, at that very moment, wash the limb that would ordinarily be washed; if he postpones doing so, he must repeat the washing and renew the entire ablution. Another opinion maintains that washing the affected limb alone suffices, no matter how much time has elapsed.

Wiping over splints and bandages is allowed only when the wounds on the body are few. If the wounds are many, the person concerned is required to perform tayammum (dry ablution) instead of washing the sound parts of his body. One may wipe over bandages and splints whether they were put on in a state of ritual purity or otherwise—unlike wiping over khuffs—because this concession pertains to a state of necessity. And if he removes them