77 - Issue: He said: (And if the broken person bandages [the limb], and it is pure, and he does not exceed with it the place of the fracture, he shall wipe over it whenever he experiences ritual impurity, until he removes it.)

Splints (jaba'ir): That which is prepared to be placed upon the fracture in order for it to mend. His statement: "And he does not exceed with it the place of the fracture." He meant he does not extend beyond the fracture except with what is necessary to place the splint upon, for the splint is only placed on the ends of the healthy part so that the fracture may be restored. Al-Khallal said: It is as if Abu Abd Allah preferred that one should be cautious not to spread the binding over the wound in a way that goes beyond it, then he was lenient in the issue of al-Maymuni and al-Marrudhi, because this is something that cannot be strictly regulated, and it is very difficult. There is no harm in wiping over bandages, however he ties them. The correct view is what we have mentioned, if Allah wills, because if he binds it over a place where he does not need to bind it, he would be omitting the washing of what he is able to wash without harm, so it is not permissible, just as if he were to bind it over a place where there is no fracture. If he binds it while in a state of purity and fears harm if he removes it, he may wipe over it until he removes it. Among those who held the view of wiping over bandages are Ibn Umar, Ubayd ibn Umayr, and Ata. The wiping over splints was permitted by al-Hasan, al-Nakha'i, Malik, Ishaq, al-Muzani, Abu Thawr, and the People of Opinion (Ashab al-Ra'y). Al-Shafi'i said in one of his two opinions: He must repeat every prayer he performed, because Allah the Almighty commanded washing, and he did not fulfill it. Our evidence is what was narrated by Ali, may Allah be pleased with him, who said: One of my forearms was broken, so the Prophet (may Allah bless him and grant him peace) ordered me to wipe over the splints. Narrated by Ibn Majah. Also the hadith of Jabir regarding the person who suffered a scalp wound. Furthermore, because it is the opinion of Ibn Umar, [and we know of no one among the Companions who differed with him], and because he wiped over a barrier upon which wiping was permitted for him, so repetition of prayer is not required with it,