The adhān introduced by third caliph ʿUthman due to increase in population is from the Sunnah and was accepted by the Companions.

Imām al-Shāṭibī, in this section, explains that ijtihād can be connected to a number of things, either to the texts, or more broadly speaking, to meanings, or to making verification of a basis to which a ruling may be applied.

A nāzilah must have three meanings: actual occurrence, completely new and severity, urgency as it relates to clarifying its legislative ruling.

Al-Shanqīṭī: "It is not possible for the ummah today to live in isolation from the rest of the nation states due to the interdependent, intertwined nature of their beneficial interests."

Fasting is intention (niyyah) and abandonment (tark). There are numerous things that break and invalidate the fast.

There is no harm for the fasting person to apply kohl, or to put drops into his eyes, likewise to put drops into his ears, even if he was to find its taste in his throat.

Shaykh al-Albānī explains that taking the means as part of reliance includes only definitive affairs or those about which there is overwhelming belief that they are successful and efficacious. As for what is less than them, then they are to be abandoned for pure reliance.

Supplication and seeking refuge with Allāh is more useful and more beneficial than treatment with medications, and the effect and influence of that on the body is greater than the effect of bodily medicines.

The issues of khilāf are broader than the issues of ijtihād and it is permissible to differ in the issues of ijtihād where there is more than one view being supported by evidence.

[The existence of] ikhtilāf [in a matter] is not a proof, rather the explanation of the Sunnah is a proof against the opposers.