Rules of Jabira Wudhu.

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.

326. 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.

327. If there is an unbandaged 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. Ad it is better to pass wet hand 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 case this action is also harmful, or the wound is Najis and it cannot be washed, the parts adjoining the wound should be washed from above downwards, and as an obligatory precaution, Tayammum should be done.

328. If there is a wound or sore or fractured bone, unbandaged on the front part of head or feet and it cannot be wiped, a Pak cloth should be placed over it and surface of the cloth should be touched with the moisture of Wudhu in hands; and if it is not possible to put a piece of cloth on it, it is not necessary to wipe, but one must perform Tayammum after Wudhu.

329. 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.

330. 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; but it is not harmful to touch it with wet hand. It is obligatory to touch it.

331. 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. And if 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 wash the wound as Wudhu and if Jabireh is Pak, touch over it, or if it is Najis, or it cannot be touched with wet hand, for example, because of some medicine which is over it and touched with wet hand, and if this is not possible, then one should perform Tayammum after Wudhu.

332. If the Jabira covers some of the parts of Wudhu, then Wudhu prescribed for Jabira is enough. But, if all parts of Wudhu are totally covered in Jabira, then, as a precaution, one should do Tayammum, and Jabira rules are not applicable.

333. If Jabira has covered all parts of Wudhu, then Tayammum should be performed.

334. If a person has Jabira on his palm and fingers, and he passes wet hand on it while performing Wudhu, he can do the wiping of his head and feet with the same wetness, or get moisture form other parts.

335. 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.

336. 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.

337. If the Jabira has covered unusually more space than the size of the wound, and it is not possible to remove it, then one should also perform Tayammum. 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.

338. 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; and as an obligatory precaution, he may wash around it as far as it is not harmful for face or hands and also perform Tayammum.

339. If a person has got his vein opened on any one of the parts of Wudhu and he cannot wash it, and water is harmful for it and it is bandaged, one should act as Jabira and if it is not bandaged, as an obligatory precaution, a piece of cloth should be placed over it and washing its corners, and then one should touch it with wet hand.

340. If something is stuck on the part of Wudhu or Ghusl, and it is possible to remove it, or its removal involves unbearable pain, then one should perform the rules of Jabira.

341.In al 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, not Ertemasi,as an obligatory precaution.

342.If the obligation of a person is to do Tayammum , and if at some of the parts of Tayammum he has wound, sore , or fractured bone, he should perform Jabira Tayammum according to the rules of Jabira Wudhu.

343.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 by then ,he should offer prayers with Jabira Wudhu or Jabira Ghusl.

345.If a person cannot decide whether he should perform Tayammum or Jabira Wudhu , the obligatory precaution is that he should perform both.

346.The prayers offered with Jabira Wudhu are vaild,and that Wudhu can be valid for later prayers also, after his excuse is over ;but if one does not know whether he should perform Tayammum or Jabira rules ,ad he does both of them ,then for later prayers,he should perform fresh Wudhu.