What is the evidence for the obligation to wash impurities before every prayer for those afflicted with urinary incontinence (sils al-bawl), prostatic fluid (madhiy), and seminal fluid (wadiy)? And what is meant by "ghusl" (washing/ritual bath) in the two hadiths: "She performs ghusl, fasts, prays, and performs wudu for every prayer," and "Then perform ghusl and pray"?

The authoritative juristic opinion (al-mufta bihi) is that a person afflicted with سلس (incontinence/continuous discharge) is required to wash away the impurity. If this becomes difficult for them, and changing the bandage frequently also becomes difficult, they should pray in their condition after performing ablution (wudu') once the time for prayer has begun.

The evidence for the obligation to wash away impurity, even if it recurs, consists of all the proofs indicating the necessity of removing impurity from the worshipper's body, clothes, and person, such as Allah's saying: "And your garments purify." (Quran 74:4).

The specific evidence for this is found in the Two Sahihs (Bukhari and Muslim) from the hadith of Ali (may Allah be pleased with him), who said: "I was a man who experienced frequent seminal fluid discharge (madhi), so I asked a man to inquire from the Prophet (peace be upon him) on my behalf, due to the position of his daughter [as my wife]. So he inquired and he [the Prophet] said: 'Perform ablution (wudu') and wash your penis.'"

As for the evidence for tying a bandage over the exit point of the impurity for someone with سلس, it is the Prophet's (peace be upon him) command to Hamnah bint Jahsh to use a pad and tie a cloth (istithfar) when she was experiencing istihadah (non-menstrual vaginal bleeding).