But the closest saying to the principles by looking at the ahadith that occur on this is that he wipes (over the bandage or splint), and this wiping removes the need of tayammum. So at this point we say that if one were to find a wound on a limb that needs to be washed during wudhu then there are a number of options: That the khuffayn or jawarab be pure and clean. If they have filth on them then it is not permissible to wipe over them. And the evidence for this is that the Messenger of Allah sallallahu 'alayhi wa sallam prayed with his Companions one day in shoes, and during the prayer he removed them. Then afterwards he informed his Companions that this was because Jibril had informed him that they had filth or dirt on them. And this indicates that the prayer is not acceptable when there is something in it which is impure, and because when the wiper wipes over the filth it sullies him also, and then he is also not in a state of purity. If the khuff is lowered to the extent that most of the foot is exposed then it will be regarded as if the entire khuff was removed and the masah will be nullified. Reciting it as 'wa arjulakum' with a fatha on the lam, hence linking it in meaning to 'wa wujuhakum' ( 'and your faces'), i.e. wash the feet.

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Upon expiry of the period the masah breaks. If the person wearing them was in a condition of wudu prior to that he must simply remove the khuffayn and wash his feet. It is not necessary to repeat the entire wudu. I do not know if this narration is authentic or not. And I have mentioned before this that 'Ali bin Abi Talib is from those that narrated the hadith of wiping from the Messenger of Allah sallallahu 'alayhi wa sallam and he narrated it after his death, and he explained that the Messenger set it's time limits, and this indicates that this ruling is established to exist after the death of the Messenger of Allah sallallahu 'alayhi wa sallam according to him, and it is not possible to abrogate anything after the death of the Messenger. Are the rulings for wiping the same for women as for men? Or is there a difference?

Counseling

It is making use of a rukhsah(allowance) granted to us by the Law-giver and as the Prophet (peace and blessings be upon him) said, “Allah loves people to make use of His allowances just as He loves them to comply with His commandments.”(Ahmad) In this state the answer is based upon what is certain, so if he is doubtful if he started wiping for dhuhur or 'asr prayers, then he should make his starting period 'asr because the basic principle is the absence of wiping. And the evidence for this is the rule that the principle remains upon what it is and that the basic principle in this case is the absence of wiping. Draw the fingers of the hand on the upper surface of the khuff starting from the toes and ending above the ankle.

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And that which explains when one should wipe the feet and when one should wash them is the sunnah, for the Messenger sallallahu 'alayhi wa sallam used to wash his feet when they were uncovered, and wipe over them when they were covered by khuffayn. The way of performing the wiping is to pass the hand over the feet from the extremity of the toes to the start of the shin only. Meaning that the part of the k huff that is wiped is the upper part only. And the wiping is done by passing both hands over both feet simultaneously i.e. the right hand wipes over the right foot and the left hand over the left foot at the same time, as one would wipe the ears. Because this is what is clear and obvious in the sunnah due to the saying of Mughirah ibn Shu'bah (in his hadith), "and he wiped over them", and he did not say he sallallahu 'alayhi wa sallam started with the right or left, rather the clear and literal meaning is what we have explained. Yes, if one of the hands cannot be used then you start with wiping the right foot then the left. There are two correct ways of reciting the saying of Allah ( wa arjulikum) 'and your feet' having reached us from the Messenger of Allah sallallahu 'alayhi wa sallam: The legislation of wiping over the khuffayn is established in the Book of Allah and the Sunnah of Messenger of Allah sallallahu 'alayhi wa sallam. As for it's legislation in the Book, then it lies in the verse, "O you who believe, when you stand for prayer, wash you faces and hands up to the elbows, and wipe your heads and feet up to the ankles." That he be in a state of purity when he wore them. And the evidence for this is his sallallahu 'alayhi wa sallam saying to Mughirah, "Leave them, for indeed my feet were in a state of purity when I wore them."So these are the conditions that are set for wiping over the khuffayn. And there are other conditions that some scholars have mentioned but some of these are problematic. What is the correctness of the condition set by some of the legal jurists that the feet be covered ... ? There is a difference of opinion over this. So from the People of Knowledge are those that opine that if one were to wipe over one of the two k huff, be it the upper or the lower then the ruling remains with that and the wiping does not move to the second. Since it is inconvenient to take them off all the time, permission was granted by the Prophet (peace and blessings be upon him) to wipe over them for a period of one day and night for a resident and three days and nights for a traveler. And many people wipe by using both their hands to wipe the right foot, and both their hands to wipe the left foot. This has no basis as far as we know, all that the scholars have said is to wipe the right foot with the right hand, and the left foot with the left hand. We see people wiping over the upper and lower parts of the khuffayn, so what is the ruling of this wiping and what is the ruling of their prayers? Clearly when it is not difficult to remove the fez then it is not permissible to wipe over it because in some aspects it resembles the skullcap, and the principle is the obligation of wiping over the head until it is made clear to man that this is from those that are permissible to wipe over. Wiping Over a Bandage / Splint What is the ruling of wiping over the bandage, and what things are included in it's meaning, and what is the evidence of it's legislation from the Book and Sunnah?

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That it be uncovered and washing it will not harm him, then in this state washing the area is obligatory. Their prayers and wudhu are correct, but they should be informed that wiping over the lower part of the khuffayn is not from the sunnah. So in the sunnah is the hadith of 'Ali ibn Abi Talib radiallahu 'anhu who said, "If the religion were according to opinion then the underside of the khuffayn would have been wiped, but I have seen the Messenger of Allah sallallahu 'alayhi wa sallam wiping over the upper part of the khuffayn." And this indicates that only the upper part of the khuffayn is legislated to be wiped.. What is the stance on the saying of Ibn Abbas: "The Messenger did not wipe after (the revelation) of Surah Ma'idah" and that what is related from 'Ali preceded this revelation? That it be uncovered and both washing it and wiping over it will harm him. Then he performs tayammum. So if we were to assume that one purified himself for fajr on Wednesday at 5am, and he remained in this state till the isha' prayer, then he slept and woke for fajr at 5am on Thursday then he has to make wudhu with washing his feet as the period has expired. But were he to make wudhu before 5am then his wiping is valid and he can pray fajr with this wiping. And he can keep praying as much as he wishes afterwards as well with that same wudhu, for the wudhu does not become void when the period of wiping ends according to the strongest opinion of the scholars. And this is because the Messenger sallallahu 'alayhi wa sallam did not set a time period for the state of purity, but he set a time period for the wiping only.

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There are, however, certain conditions to be considered for the permissibility of wiping such as the following: That it be uncovered and washing it will harm him but wiping over it will not. So in this case wiping over it is obligatory rather than washing. Wiping must not exceed the period of one full day and night in the case of a resident and three days and nights for a traveler. The period is lengthened from 24 hours to 72 hours for a muqim who begins a journey before the expiry of 24 hours. That it be covered by a plaster or the likes due to a need. So in this state he wipes over this covering and he does not have to wash the area covered.