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.

If we were to say that there is no rejection to be shown in issues of difference in an unrestricted manner, then the religion as a whole would disappear...

If the person intends the issues of differing (khilāf) [that no rejection is shown towards them], then this is false, it opposes the consensus of the ummah.

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.

Indeed Allāh said: “We have sent down wealth (and belongings) so that the prayer is established and charity is given...”