Then he should have wiped over it and washed the rest of his body.\u2019<\/strong><\/em><\/p>\nAnd he (Allah\u2019s mercy be upon said) stated: What I know is that no authentic hadith has been established from the Messenger of Allah (peace and blessings be upon him) concerning wiping over a splint (al-jab\u012brah) or a bandage (al-\u02bfis\u0101bah). Accordingly, the scholarly principles of Islamic jurisprudence require that the person who has wrapped something around his finger \u2014 as mentioned in the question \u2014 must perform a complete ablution (wudoo). As for the area that has been wrapped, he is not required to wipe over it, because, as we have mentioned, no authentic hadith exists on the matter. <\/p>\n
However, as a matter of precaution, and not as an obligation, it may be said that he should perform tayammum (dry ablution) for that specific area only.<\/p>\n
The reasoning for this can be derived from the hadith of \u02bfAmr ibn al-\u02bf\u0100s (may Allah be pleased with him), who experienced a wet dream on a very cold night and thus performed tayammum and led the people in prayer while in a state of major ritual impurity (junub) \u2014 one may even say, he prayed while being junub.<\/p>\n
When the Messenger of Allah (peace and blessings be upon him) was informed of this, he sent for him and asked him about it. \u02bfAmr said: \u201cO Messenger of Allah, I had a wet dream on a severely cold night, and I feared harm to myself from the cold, so I performed tayammum, and I recalled the verse in the Qur\u2019an:<\/p>\n
\u00a0\u0625\u0650\u0646\u064e\u0651 \u0627\u0644\u0644\u064e\u0651\u0647\u064e \u0643\u064e\u0627\u0646\u064e \u0628\u0650\u0643\u064f\u0645\u0652 \u0631\u064e\u062d\u0650\u064a\u0645\u064b\u0627\u00a0<\/p>\n
\u2018Indeed, Allah is Ever Merciful to you.\u2019<\/strong>\u201d <\/p>\nThe Messenger of Allah (salall\u0101hu \u02bfalaihi wasallam) laughed, and there is no doubt that his laughter constituted approval of what \u02bfAmr ibn al-\u02bf\u0100s had done. <\/p>\n
This hadith has been transmitted with a sound chain of narration, but there is a version in Saheeh Ibn Hibb\u0101n stating that, in addition to performing tayammum, he washed the folds of his body (magh\u0101binahu, i.e. armpits, between the thighs, etc.) and performed ablution (wudoo\u2019). If this narration is authentic, it would be necessary to conclude that a person should combine between tayammum for the state of jan\u0101bah and washing the folds of the body, so long as he is unable to pour water over his whole body [due to severe cold]. Likewise, by analogy (qiy\u0101s), it may be said that one whose finger is wounded should perform tayammum due to the specific area that he cannot wash during ablution. <\/p>\n
However, what prevents us from decisively asserting this ruling is that the additional narration found in Saheeh Ibn Hibb\u0101n has a weak chain of transmission. Therefore, there is no harm in saying so as a matter of precaution, based on the Prophet\u2019s saying (salall\u0101hu \u02bfalaihi wasallam): <\/p>\n
\u062f\u064e\u0639\u0652 \u0645\u0627 \u064a\u064f\u0631\u064a\u0628\u064f\u0643 \u0625\u0644\u0649 \u0645\u0627 \u0644\u0627 \u064a\u064f\u0631\u064a\u0628\u0643\u00a0<\/p>\n
\u201cLeave that which makes you doubt for that which does not make you doubt.\u201d<\/strong> Otherwise, it suffices for him to perform a complete ablution [for the one who is normally required to make ghusl].<\/p>\nSource:<\/p>\n<\/figure>\nAnd Shaikh al-Alb\u0101ni (Allah\u2019s mercy be upon him) said:<\/p>\n
The report of Abu Dawood: \u201cAnd he wraps or bind a bandage over the wound. Then he should have wiped over it<\/strong> and washed the rest of his body\u201d \u2014 has already been explained earlier is a defective (munkar) addition, and thus there is no need to repeat that here.<\/p>\nThe second narration: from \u02bfAl\u012b (may Allah be pleased with him), who said: \u201cOne of my forearms was fractured, so I asked the Messenger of Allah (peace and blessings be upon him) about it, and he commanded me to wipe over the splints (al-jab\u0101\u02beir).\u201d <\/p>\n
Al-H\u0101fidh Ibn Hajar said in Bul\u016bgh al-Mar\u0101m: \u201cIt was narrated by Ibn M\u0101jah with a very weak chain of transmission.\u201d And in the explanation, as-San\u02bf\u0101nee said: \u201cThis had\u012bth was rejected by Yahy\u0101 ibn Ma\u02bf\u012bn, Ahmad, and others. They said: That because it is narrated by \u02bfAmr ibn Kh\u0101lid al-W\u0101siti, who is a liar. It was also reported by al-D\u0101raqutn\u012b and al-Bayhaq\u012b through two chains even weaker than that.\u201d Al-Nawaw\u012b said: \u201cThe had\u012bth scholars are unanimous on the weakness of this narration.\u201d<\/p>\n
The Madhhabs<\/h2>\n According to the Madhhabs, it is permissible to wipe over a splint or bandage during wudoo\u2019, ghusl, or tayammum. This is the view of the four Madhhabs: the Hanafi, M\u0101lik\u012b, Sh\u0101fi\u02bf\u012b, and Hanbal\u012b schools \u2014 because the injured area is covered with something that it is legally permissible to cover it with, and therefore, wiping over it is allowed, just as it is permitted to wipe over leather socks (khuffayn).<\/p>\n
(Reference: here)<\/p>\n
Conclusion<\/h2>\n Since there is no specific Hadeeth (that is saheeh), commanding with wiping over bandages, casts or splints that cover areas where wudoo\u2019 or ghusl is performed, then we can conclude that it is not necessary, as Shaikh al-Alb\u0101ni has stated. And Allah knows best.<\/p>\n
Abu Khadeejah.<\/p>\n
![\"\"](\"https:\/\/i0.wp.com\/ex8qd949e83.exactdn.com\/wp-content\/uploads\/2015\/02\/Fiqh-Fatwa-678x381.png?resize=678%2C381&ssl=1\" "\\"Fiqh")