and by the Sunnah, scholarly consensus, sound reason, and innate human nature. He is exalted in His Essence, exalted in His attributes, and exalted in His rank; He is the All-Great, the Most High—glory be to Him.

– tuʾtā (“be taken”): expressed in the passive voice.

– rukhaṣuhu (“His concessions”): lexically, a rukhaṣah means ease and facilitation; technically, it is a ruling that departs from an established proof because of a stronger counter-consideration. The word rukhaṣuhu is in the nominative case because it stands in place of the agent; the rāʾ takes ḍammah, the khāʾ takes fatḥah; it is the plural of rukhaṣah.

– ʿazāʾimuhu (“His firm commands”): plural of ʿazīmah. Lexically, ʿazīmah denotes resolute determination; technically, it is a ruling established by a Sharʿī proof that is free of any stronger opposing evidence. Both rukhaṣah and ʿazīmah are categories of evaluative rulings.

Lessons derived from the ḥadith

1 – In Islamic law a rukhaṣah is a ruling that opposes the normal evidence because of a superior counter-evidence. It is an expression of Allah’s kindness and facilitation for His servants. Some scholars simplify the definition by saying it either lifts an obligation—such as fasting while traveling—or permits something ordinarily forbidden—such as eating carrion in dire necessity.

2 – The ḥadith confirms the presence of rukhaṣah within the Sharīʿah; however, a rukhaṣah is only legislated for a valid reason. Without such a cause, the Law would be self-contradictory.

3 – Out of His bounty, Allah loves His servants to make use of the concessions He has made easy for them, to benefit from them and put them into practice as a recognition of His favor and mercy.

4 – Among these divine concessions and Lordly norms are the travel-related rukhaṣah: shortening the prayer, combining two prayers at the time of either one, breaking the fast during the day in Ramadan, and wiping over leather footwear for three days. All of this is a concession and a facilitation from Allah for His servants.