as is the case with wiping over the leather sock (khuff).

Section: The wiping over a splint differs from the wiping over a leather sock in five aspects: Firstly, it is not permissible to wipe over it except when there is harm in removing it, whereas the leather sock is the opposite of that. Secondly, it is obligatory to encompass it with wiping, because there is no harm in generalizing it with it, unlike the leather sock, for it is difficult to generalize all of it, and the wiping would damage it. If part of it is in the place of the obligatory washing and part of it is not, he shall wipe that which corresponds to the place of the obligatory washing. Ahmad stated this explicitly. Thirdly, one wipes over the splint without time-limiting it to a day and a night or three days, because its wiping is for necessity, so it is measured by its extent, and necessity calls for loosening it [the splint] in its wiping, so it is limited by that and nothing else. Fourthly, one wipes over it during major ritual impurity, unlike others, because harm occurs upon removing it during such a state, unlike the leather sock. Fifthly, the preceding of ritual purity before binding it is not a condition in one of the two narrations. Al-Khallal chose this and said: Harb, Ishaq, and al-Marrudhi narrated a leniency in that from Ahmad. He used the argument of Ibn Umar, and it is as if he abandoned his first view, and it is more plausible because this is something that cannot be strictly regulated and is very difficult for people, so there is no harm in it. This is strengthened by the hadith of Jabir regarding the person who suffered a scalp wound, for he said: "It would have sufficed him to bandage his wound with a rag and wipe over it," and he did not mention ritual purity. Likewise, he ordered Ali to wipe over the splints and did not stipulate ritual purity. Furthermore, the wiping over them was permitted as a way to ward off the hardship of removing them, and removing them is difficult if he puts them on without ritual purity, just as it is difficult if he puts them on while in a state of ritual purity. The second narration states: He does not wipe over them unless he binds them while in a state of ritual purity. This is the apparent meaning of the words of al-Khiraqi, because it is a barrier that is wiped over, so it is a condition of wiping over it that ritual purity precedes it, like all other things that are wiped. According to this view, if he wears them without ritual purity and then fears harm from removing them, he performs tayammum (dry ablution) for them. Likewise, if he exceeds the place of need when binding them and fears harm from removing them, he performs tayammum for them, because it is a place where he fears harm from using water on it, so he performs tayammum for it like the wound itself.