8 – Ibn Daqīq al-ʿĪd said: “The concession that allows a delay of two or three nights was given to ward off hardship and difficulty.”

9 – The report recommends taking decisive action and attending promptly to matters whose opportunity may otherwise be lost or whose appointed time may pass.

10 – It also illustrates the benefit of writing: through it knowledge is preserved, contracts and trusts are authenticated, and Allah has magnified its worth, saying, “Nūn. By the pen and what they inscribe” (Q 68:1).

11 – It further teaches that once a will has been written it must be safeguarded by remaining in the testator’s possession and not being neglected.

12 – Shaykh al-Islām said: A will is enforceable when it is found in the deceased’s recognized handwriting, and the same applies to any written admission found in his ledger—this is the position of Imām Aḥmad. He added: If the deceased used to record in a ledger what he owed to people, and he had a scribe who, with his permission, wrote down those liabilities, then judgment is passed according to what is written in his own hand or in his agent’s hand, and an agent’s acknowledgment within the scope of his agency is accepted.

13 – Shaykh Muḥammad ibn Ibrāhīm, in the discussion of qasāmah (the collective oath in homicide cases), said: If someone asks, “How can a person swear to something he neither saw nor witnessed?” the answer is that this shows it is permissible for him to swear when he has a strong presumption that the matter is as stated. An example is when he finds, in his father’s handwriting, a note that a certain person owes a debt; he may swear on the basis of that prevailing assumption.

14 – Shaykh al-Islām also said: It is permissible to testify that certain handwriting belongs to a given person when one is absolutely sure of it—even if they were not contemporaries—for people give unhesitating testimony that ‘this is so-and-so’s hand,’ and whoever recognizes a person’s handwriting may act upon it.