[26] Lexical meaning of 'istibrâ' is 'to exert yourself, to free yourself from something disagreeable or impure'. In the Islamic branch of Fiqh, it means 'after urination, to make sure that there is no urine left in the urethra lest it should drop into your pants afterwards and dirty them and break your ablution'. Istibrâ is done by gently squeezing urine drops out of the penis (manual istibrâ), by walking up and down for a while (about twenty minutes), or by lying on your left-hand side for a while. Istibrâ has yet another meaning in the branch of Fiqh, used in matters pertaining to conjugal relationships. It is extraneous to the subject being dealt with.
[27] Please see the thirteenth chapter of the third fascicle of Endless Bliss.
[28] Fâsiq means a Muslim who commits sins habitually and frankly. Please see the tenth chapter for a more detailed definition.
[29] This statement does not mean that they must not be performed at all. It means that it is better to perform each prayer in its prescribed
[30] To say "Allâhu ekber, Allâhu ekber, lâ ilâha il-l-Allâhu wallâhu ekber, Allâhu ekber wali-llâh il hamd." Please see chapter 22.
[31] Please see chapter 10 for the definition of 'making jem' of two prayers.
[32] The term "âdil Muslim', along with its antonym, 'fâsiq Muslim', is defined by way of a footnote in the tenth chapter.
[33] Please see the thirty-fifth chapter of the third fascicle of Endless Bliss.
[34] Please see chapter 7 for kinds of water.
[35] The wife is no exception from this rule.
[36] Terms such as ‘âdil and fâsiq are explained in chapter 10.
[37] Qurbat is an act, a behaviour that you do in order to attain the grace of Allâhu ta'âlâ.
[38] Mukhtasar Qudûrî, by Ahmad bin Muhammad Baghdâdî (362 [973 A.D.] - 428 [1037 A.D.], Baghdâd, a Hanafî Fiqh scholar and a mufti of Bukhârâ. The valuable book has various explanations, and a Turkish version as well. Two other commentaries to Qudûrîwere written by Yûsuf bin 'Umar 'rahmatullâhi 'alaih', (d. 832 [1429 ],) and Mukhtâr bin Mahmûd Zâhidî 'rahmatullâhi 'alaih', (d. 658 [1259 A.D.].)
[39] Not one of the eighteen women whom Islam has prescribed as a man’s closerelatives. The following chapter gives detailed information on this subject.
[40] When a girl reaches the age of 9 and when a boy is 12 years old, they become discreet and pubescent and are therefore called mukallaf (responsible) Muslims. Please see the twenty-third chapter of the fifth fascicle of Endless Bliss.
[41] Also known as Fatâwâ-i-Khâniyya and Majmû'a-i-Khâniyya, Fatâwâ-i-Qâdikhân is a valuble book of fatwâs written by Qâdî Khân Hasan bin Mansûr Ferghânî "rahmatullâhi ta'âlâ 'alaih', (d. 592 [1196 A.D.],) and was printed on the page margins of the book Fatâwâ-i-Hindiyya, by Shaikh Nizâm Mu'înuddîn Naqshibandî, and printed in Egypt in 1310 Hijrî.
[42] A highly valuable book written in the Fârisî language by Abd-ul-'Azîz bin Hamîd-ad-dîn Dahlawî, (d. 741 [1341 A.D.], India,) 'rahmatullâhi ta'âlâ 'alaih'. In 950 [1543 A.D.] it was translated into Turkish by Abd-ur-Rahmân bin Yûsuf, and the Turkish version wasprinted with the title Imâd-ul-islâm in 1290 [1822 A.D.]. The original version was reproduced in 1989 under the auspices of Hakîkat Kitâbevi in Istanbul, Turkey.
[43] Ibni 'Âbidin Sayyid Muhammad bin Amîn bin 'Umar bin Abd-ul-'Azîz 'rahmatullâhi 'alaih', (1198 [1784J-1252 [1836 A.D.], Damascus,) was a profound scholar in the branch of Fiqh. Radd-ul-muhtâr, of five volumes, is a commentary which he wrote for the purpose of explaining the book Durr-ul-mukhtâr, by Muhammad bin Alî Ala'uddîn Haskafî'rahmatullâhi ta'âlâ 'alaih', (1021, Haskaf, -1088 [1677 AD.]), Muftî of Damascus. Radd-ul-muhtâr is the source of most of the teachings of Fiqh in the Turkish book Seâdet-iebediyye.
[44] The following information is given about that valuable book in the eight hundred and seventh (807) page of the tremendous work, Seâdet-i ebediyye, by Husayn Hilmi bin Sa'îd Ishiq 'rahmatullâhi ta'âlâ 'alaih', an ageless wealth of knowledge, a beloved Walî, and a pearl of beautiful manners and behaviour: "Prepared by an Egyptian scholarly council presided by Allâma Abd-ur-Rahmân Jarîrî, one of the professors of Jâmi'ul-az-har, the book Kitâb-ul-fiqh-'alal-madhâhib-il-erba'â, which consists of five volumes, was reproduced in Egypt in 1392 [1972 A.D.], and was translated into Turkish by Hasan Ege and published in seven volumes by Bahar Kitâbevi in 1971-1979."
[45] The book Majma'ul-anhur was written by Abdurrahmân bin Muhammad Shaikhîzâda 'rahmatullâhi 'alaih', (d. 1078 [1668 A.D.], Baghdâd,) as a commentary to the book Multaqâ.
[46] Kâdî-Zâda Ahmad 'Amin bin Abdullah 'rahmatullâhi ta'âlâ 'alaih', (1133-1197 [1783 A.D.],) wrote an explanation to the book Birgivî Vasiyyetnâmesi, which in turn had been written by Imâm Birgivî Zayn-ud-dîn Muhammad bin Alî 'rahmatullâhi ta'âlâ 'alaih', (928[1521 A.D.], Bahlıkesîr - 981 [1573 A.D.], Birgi.)
[47] A valuable compilation consisting of a sampler from four hundred and forty-four books prepared by Muhammad Rebhâmî 'rahmatullâhi ta'âlâ 'alaih', one of India's scholars of Fiqh.
[48] It was written by Muhammad bin Mustafâ Hâdimî 'rahmatullâhi ta'âlâ 'alaih', (d. 1176 [1762 A.D.], Hâdim, Konya).
[49] It is written by Muhammad bin Ahmad Zâhid 'rahmatullâhi ta'âlâ 'alaih', (d. 632[1234 A.D.], India.)
[50] What a long-distance journey is, is explained in the fifteenth chapter.