is proof, to the extent that the Messenger ﷺ referred people to it, saying: “Whoever wishes to recite the Quran fresh as it was revealed, let him recite according to the recitation of Ibn Umm ‘Abd.” 1 (1) That is, Abdullah ibn Mas‘ud—may Allah be pleased with him. Thus, there are four prohibitions whose expiation is the expiation for harm.

If someone were to ask: We understand the evidence for shaving from the Quran, but what is the evidence regarding trimming the nails and the remaining prohibitions?

The answer is analogy. Thus, these three are established by analogy: shaving is established by the textual evidence, while the rest are established by analogy with it.

Those who reject analogy do not require an expiation for these three, especially since the operative factor here—namely, indulgence in comfort—is not readily apparent. The discussion of this operative factor has preceded, and it was explained that it is not strong.

“And, regarding game, [he has the choice] between an equivalent, if one exists, or appraising its value in dirhams with which he purchases food and feeds each needy person one mudd, or fasts one day for each mudd; and regarding that for which no equivalent exists, [he has the choice] between feeding and fasting, ……”

His statement: “And, regarding game, [he has the choice] between an equivalent, if one exists”: that is, he has a choice regarding the compensation. Accordingly, the conjunction is a coordinating particle, and the phrase “regarding the compensation” is coordinated with his statement, “with an expiation,” with the governing preposition repeated—namely, “with.” In other words, with respect to the compensation for game, he has the choice of an equivalent, if one exists—that is, an equivalent for the game, if it has an equivalent. If it has no equivalent, then it has a different ruling.

Accordingly, we say that game is of two types: one type has an equivalent among livestock, and its compensation is an equivalent, due to the statement of Allah, Exalted is He: “And whoever among you kills it deliberately, then the penalty is an equivalent from livestock to what he killed” [al-Ma’idah: 95]. This equivalent is to be slaughtered,