So when the period for wiping has finished then there is no wiping after this, but if he was in a state of purity when the period expired, then his state of purity remains. This is because this state of purity has been established according to the dictates of the shari'ah, so then it cannot be removed except by an evidence from the shari'ah, and there is no evidence for the state of wudhu ending as the time period for the wiping ends. And because the basic principle is that everything endures according to what it is upon until it's termination is made clear. All praise is due to Allah, and I invoke peace and blessings upon our Prophet Muhammad, and upon all of his Companions. The period is lengthened from 24 hours to 72 hours for a muqim who begins a journey before the expiry of 24 hours. 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?

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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?Are there conditions for wiping over the bandage? Meaning if the need for it was no longer present? In case of those who are working in offices or factories or campuses, it may even be better for them to make use of this allowance in the Shari`ah, especially where washing feet may create undue hardships or becomes a source of undue misgivings, etc. 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 ... ? 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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That it be uncovered and washing it will not harm him, then in this state washing the area is obligatory. 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. 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? 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.

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Reciting it as 'wa arjulikum' with a kasra on the lam, hence linking it in meaning to 'bi ru'usikum' ( 'your heads'), i.e. wipe the feet. 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. As for it's legislation in the sunnah, the sunnah is mutawatir from the Messenger of Allah sallallahu 'alayhi wa sallam in this sunnah. Imam Ahmad said, "There is no aversion in my heart to wiping. There are forty ahadeeth with regards to it from the Messenger of Allah sallallahu 'alayhi wa sallam and his Companions", and the saying of the poet: 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: