Abu Dawud

337. Commentary:
➊ The title of the chapter in our copy is «اَلمَجدُور», meaning: "Afflicted with smallpox." Since in this illness small wounds and blisters appear on the body, sometimes the use of water becomes difficult. And in some copies, the word «اَلمَجرُوع» is used; with this, there remains no confusion between the hadith and the chapter title.
➋ Giving a legal verdict (fatwa) without knowledge is a great ignorance. One should consult the people of knowledge. Even among the noble Companions (radi Allahu anhum), there were various ranks in this regard.
➌ For the type of wound mentioned in the hadith, one should tie a bandage and wipe (masah) over it, and for this wiping, there is no condition as with wiping over leather socks (khuffayn), such as having performed ablution (wudu) beforehand or a fixed time limit.
➍ If the wound is on a small part of the body, the ruling is as mentioned in the hadith, and if a large part of the body is wounded and only a small part is healthy, then wiping over the bandages and the healthy part will suffice. «والله أعلم»

Commentary:

➊ If the water is very cold and there is no means to heat it, and there is fear of death or illness from bathing with cold water, then one may perform tayammum and offer prayer. Once the excuse is removed, performing the ritual bath (ghusl) becomes obligatory.

➋ In the hadith, the word (kuzz) is mentioned, meaning he was afflicted with the disease of kazzaz. This illness occurs due to severe cold.

➌ The mention of the wound indicates that one of the causes of his illness was also that wound. It is as if the cause of his death was the severe cold, but along with that, the illness intensified to such an extent due to cold water falling on the wound that he passed away.

➍ Great caution is required in issuing religious verdicts (fatwa); therefore, one should consider the circumstances of the questioner before giving a ruling.

➎ If there is any ambiguity in the issue, one should refrain from issuing a fatwa and advise referring to a more knowledgeable scholar.

➏ For the purpose of correcting a mistake, it is permissible to use harsh words for admonition and rebuke, provided there is no risk of an inappropriate reaction.

➐ The words of the Messenger of Allah (sallallahu alayhi wa sallam) apparently seem like a supplication against them—“May Allah destroy them”—but the intent was not to supplicate against them, rather it was an expression of displeasure. The Prophet (sallallahu alayhi wa sallam) had supplicated to Allah, and it was accepted, that if any words of curse were uttered by him for a Muslim, they would become a means of mercy and forgiveness for that person. (Sahih Muslim, al-Birr wa al-Silah, Chapter: Whomever the Prophet (sallallahu alayhi wa sallam) cursed or abused..., Hadith: 2600)

➑ Since the foundation of Islamic Shari‘ah is upon ease and facilitation, Allah the Exalted has granted concessions to those with valid excuses in the performance of acts of worship, so that they may worship without hardship or difficulty. Allah the Exalted says:

“And (Allah) has not placed upon you in the religion any hardship.”
And He said:

“Allah intends for you ease and does not intend for you hardship.”
And He said:

“So fear Allah as much as you are able.”
And the Prophet (sallallahu alayhi wa sallam) said:
(“When I command you to do something, do of it as much as you are able.”) (Sahih al-Bukhari, al-I‘tisam bil-Kitab wa al-Sunnah, Chapter: Following the Sunnah of the Messenger of Allah (sallallahu alayhi wa sallam), Hadith: 7288; and Sahih Muslim, al-Hajj, Chapter: The Obligation of Hajj Once in a Lifetime, Hadith: 1338)
Similarly, he (sallallahu alayhi wa sallam) also said: “The religion is easy.” (Sahih al-Bukhari, al-Iman, Chapter: The Religion is Ease, Hadith: 39)

If a sick person is unable to purify himself with water—meaning, in the case of minor impurity (hadath asghar), he cannot perform ablution (wudu), and in the case of major impurity (hadath akbar), he cannot perform the ritual bath (ghusl), or there is fear of aggravation of illness, delay in recovery, or significant increase in pain—then he should perform tayammum: that is, strike both hands once on clean earth, wipe the inner parts of his fingers over his face, and wipe his palms over both hands, as Allah the Exalted says:

“And if you are in a state of janabah, then purify yourselves. But if you are ill or on a journey, or one of you comes from the place of relieving himself, or you have touched women and do not find water, then perform tayammum with clean earth and wipe your faces and your hands with it.”

The ruling for one who is unable to use water is the same as for one who does not have water at all, because the statement of the Prophet (sallallahu alayhi wa sallam) is:
(“Actions are only by intentions, and every person will have only what he intended.”) (Sahih al-Bukhari, Book of Revelation, Chapter: How the Revelation Began to the Messenger of Allah (sallallahu alayhi wa sallam), Hadith: 1)

The conditions of the sick person vary, for example:
If the illness is minor and there is no fear of death, aggravation of illness, delay in recovery, or significant increase in pain from using water—such as a headache or toothache—or if it is possible for the patient to use warm water and it does not harm him, then tayammum is not permissible for him. Since the permissibility of tayammum is to prevent harm, and here there is no harm and water is available, therefore, using water is obligatory for him.

If the patient is such that there is fear of death, loss of a limb, or the onset of a dangerous disease from using water, then tayammum is permissible for such a patient. Because Allah the Exalted says:

“And do not kill yourselves. Indeed, Allah is ever Merciful to you.”

If the patient is unable to move and there is no one with him to provide water, then tayammum is also permissible for him.

If a person has wounds, boils, or broken limbs, or an illness such that using water is harmful, and he becomes in a state of janabah, then based on the previous evidences, it is permissible for him to perform tayammum. If it is possible for him to wash the healthy parts of his body, then it is obligatory to wash them, and for the rest, he should perform tayammum.

If the patient is in a place where there is neither water nor earth, nor is there anyone to bring water or earth, then he should pray as per his situation; it is not permissible to delay the prayer, because Allah the Exalted says:

“So fear Allah as much as you are able.”

A patient with incontinence of urine (sals al-bawl) who cannot be cured even with treatment should perform ablution (wudu) for each prayer after its time begins and wash the part of the body where urine has touched. If it is not difficult, he should use separate clean clothes for prayer; otherwise, he is excused and may pray in the same clothes. This facilitation is derived from the statements of Allah the Exalted and the sayings of the Messenger of Allah (sallallahu alayhi wa sallam).

The patient with incontinence should take care that urine does not touch his clothes, body, or the place of prayer.

Note that tayammum is invalidated by everything that invalidates ablution (wudu). Also, if the ability to use water is regained, or water becomes available after being unavailable, tayammum is also invalidated.

And Allah knows best.