The splint with which a wound or a fractured bone is bandaged or held tight and the medication applied to a wound etc. is called jabira.
330. If there is a wound, or sore, or a fractured bone in the parts on which Wudhu is performed, and if it is not bandaged, then one should perform Wudhu in the usual manner, if the use of water is not harmful.
331. If there is an un-bandaged wound, sore, or broken bone in one's face or hands, and if the use of water is harmful for it, one should wash the parts adjoining the wound from above downwards, in the usual manner of Wudhu. And it is better to pass wet h and on it, if it is not harmful to do so. Therefore, he should place a Pak piece of cloth on it, and pass a wet hand over that cloth. But in the case of a fracture, tayammum must be performed.
332. If there is an un-bandaged wound, or sore or fractured bone on the
front part of the head, or on the feet, and he cannot wipe it, because the wound
has covered the entire part of wiping, or if he cannot wipe even the healthy
parts, then it is necessary for him to do tayammum.
And as a recommended precaution, he should also perform Wudhu, keeping a piece of Pak cloth on the wound etc. and wipe that cloth with the moisture of Wudhu in his hands.
333. If the sore, or wound, or fractured bone is bandaged, and if it is possible to undo it, and if water is not harmful for it, one should untie it and then do Wudhu, regardless of whether the wound etc. is on his face and hands, or on the front part of his head or on his feet.
334. If the wound, or sore, or the fractured bone which has been tied with a splint or a bandage is on the face or the hands of a person, and if undoing it and pouring water on it is harmful, he should wash the adjacent parts which is possible to wash, and then wipe the Jabira.
335. If it is not possible to untie the bandage of the wound, but the wound and the bandage on it are Pak, and if it is possible to make water reach the wound without any harm, water should be made to reach the wound by pouring from above downward. And i f the wound or its bandage is najis, but it is possible to wash it, and to make water reach the wound, then he should wash it and should make water reach the wound at the time of Wudhu. And if water is not harmful for the wound, but it is not possible to make water reach it, or the wound is najis and cannot be washed, he should perform tayammum.
336. If the jabira covers some of the parts of Wudhu, then Wudhu prescribed for Jabira is enough. But if all the parts of Wudhu are totally covered in Jabira, then, as a precaution, one should do tayammum, and also do Wudhu as per rules of Jabira.
337. It is not necessary that jabira should be made of things which are permissible in namaz. For example, if it is of silk, or even of the parts of an animal whose meat is haraam to eat, it is permissible to perform wiping on it.
338. If a person has jabira on his palm and fingers, and he passes a wet hand on it while performing Wudhu, he can do the wiping of his head and feet with the same wetness.
339. If the jabira has covered the entire surface of the foot, but a part from the side of the fingers, and a part from the upper side of the foot is open, one should do wiping on the foot at the open places, and also on the surface of the jabira.
340. If a person has several jabiras on his face or hands, he should wash the places between them, and if the jabiras are on the head or on the feet, he should wipe the places between them. And as for the places where there are jabiras, he should act accordingly to the rules of jabira.
341. If the jabira has covered unusually more space than the size of
the wound, and it is difficult to remove it, then one should perform tayammum,
except when the jabira is at the places of tayammum itself, in which case, it
is necessary that he should perform both Wudhu and tayammum.
And in both the cases, if it is possible to remove the jabira he should remove it. Then, if the wound is on the face and hands, he should wash its sides, and if they are on the head or the feet, he should wipe its corners. As for the wounds themselves, he will act according to the rules of jabira.
342. If there is no wound or fractured bone in the parts of Wudhu, but the use of water is harmful for some other reason, one should perform tayammum.
343. If a person has got his vein opened on any one of the parts of Wudhu, and he cannot wash it, he must perform tayammum. But if water is harmful for it, then he should act as rules of jabira.
344. If something is stuck on the part of Wudhu or Ghusl, and it is not possible to remove it, or its removal involves unbearable pain, then one should perform tayammum. But, if the thing which is stuck is a medicine, then rules relating to jabira wi ll apply to it.
345. In all kinds of Ghusls, except the Ghusl of Mayyit, the jabira
Ghusl is like jabira Wudhu. However, in such cases one should resort to Ghusl-e-tartibi.
If there is a wound, or a sore on the body, then a person has a choice between
Ghusl and tayammum. If he decides to do Ghusl, and if there is no jabira on
the place, the recommended precaution is that he should place a Pak piece of
cloth on the unbandage d wound, or sore, and wipe over that cloth.
However, if there is fractured bone in the body, he should do Ghusl and should, as a precautionary measure, also perform wiping on the jabira. And if it is not possible to wipe on the jabira, or if the fractured bone is not in splint, it is necessary for him to perform tayammum.
346. If the obligation of a person is to do tayammum, and if at some of the places of tayammum he has wound, sore, or fractured bone, he should perform jabira tayammum according to the rules of jabira Wudhu.
347. If a person who has to pray with jabira wudhu or jabira Ghusl,
knows that his excuse will not be removed till the end of time for namaz, he
can offer prayers in the prime time. But if he hopes that his excuse will be
removed before the end of namaz time, it is better for him to wait, and if
his excuse is not removed by then, he should offer prayers with jabira Wudhu
or jabira Ghusl.
And if, however, he prayed in the prime time, and his excuse was removed before the end of namaz time, the recommended precaution is he should do Wudhu or Ghusl, and repeat the prayers.
348. If a person has to keep his eye lashes stuck together because of some eye disease, he should perform tayammum.
349. If a person cannot decide whether he should perform tayammum or jabira Wudhu, the obligatory precaution is that he should perform both.
350. The prayers offered with jabira Wudhu are valid, and that Wudhu can be valid for later prayers also.