Wiping Over Khuffs and the Continuing Rulings of Hajj and Jihad

Read-only question overview. Answers and scoring remain inside authenticated learner attempts.

• Which two circumstances are explicitly mentioned for wiping over the khuffs?
• What is cited as the basis for the allowance of wiping over the khuffs?
• Who are referred to as al-shaykhayn?
• Who are the two al-khatanayn?
• Which practice is mentioned among the three recognized features?
• What is primarily meant by “fardan madiyan”?
• What contrast is expressed by “barrihim wa fajirihim”?
• Which conclusion follows regarding an authority’s personal wrongdoing?
• What is emphasized by “la yubtiluhuma shay’un wa la yanquduhuma”?
• Which expression is used for the specific legal meaning of jihad in this discussion?
• What problem is identified in treating all difficult tasks as jihad in the technical sense?
• To whom does common usage apply the term “mujahidin” in this passage?
• How are the virtues of prayer and Hajj to be recognized?
• What is said about other acts when one duty is omitted?
• If a calamity prevents Hajj in a particular year, what follows?
• What is the correct conclusion if no fighting occurs during a particular period?
• How does a ruling’s continuation differ from continuous performance?
• What does the continuing status of Hajj and jihad NOT establish?
• What should be avoided when determining a technical religious meaning?
• The text restricts wiping over the khuffs to travel alone.
• The text combines precedence to the two shaykhs, love for the two sons-in-law, and wiping over the khuffs.
• A ruler’s sinfulness automatically cancels the prescribed status of Hajj and jihad.
• Hardship alone does not make every activity subject to the specific rulings of jihad.
• Other acts of worship must be renamed jihad for their merits to be recognized.
• An act not occurring at a particular time does not necessarily mean that its ruling is abrogated.