ar-Rukhas：它是 Rukhsah 的复数形式。Rukhsah 指伊斯兰教法规定的一种“减轻”（Takhfeef），即在存在合法的“Udhr”（正当理由）时，对原本的“Azeemah”（应当遵行的常规律令）作出的减免，而该“Azeemah”的裁决依然有效。例如，斋月封斋是“Azeemah”，病人或旅行者破斋则是“Rukhsah”；洗涤肢体是“Azeemah”，因伤或骨折而在擦拭（wudu'）时抹过受伤肢体则是“Rukhsah”，诸如此类。 本文所不指的是“追随Rukhas”（Ittibaa' ar-Rukhas），即只执行Rukhsah而不顾及“Azeemah”，其全部目的仅在于选取在承担责任（Takleef）方面最轻的律令。这指的是Mukallaf（应负宗教责任者）采纳他认为在承担义务上较轻的裁决：例如，他采纳“触摸女人不使wudu'无效”的裁决，而搁置“触摸女人使wudu'无效”的裁决；又如，他采纳部分学者的观点，认为在短途旅行中可以合并拜功，而这些学者认为仅离开所居城镇或村庄边界的人即适用此规定，而他却搁置那种认为旅行须达到81公里或以上才算的裁决。

Ar-Rukhas: It is the Jam’u (plural) of Rukhsah and the Rukhsah is that which has been legislated from the Ahkaam Ash-Shar’iyah as a Takhfeef (lightening) of the ‘Azeemah (commanded action before special permission) due to an ‘Udhr (legitimate legal excuse) whilst the Hukm of the ‘Azeemah remains (in place). The fasting in Ramadan is an ‘Azeemah whilst the breaking of the fast of the sick person or traveller is a Rukhsah. Washing the body part or limb in the Wudoo’ is an ‘Azeemah whilst wiping over the injured or broken limb is a Rukhsah and so on… What is not intended in this discussion ‘The following of Rukhas’, is the performing of the Rukhsah without the ‘Azeemah, where all that is intended from the Rukhas is the taking of the lightest Ahkaam in respect to Takleef. This is where the Mukallaf adopts the Hukm that he views to be lighter than another in respect to commitment. So for instance he adopts that the touching of the woman does not invalidate the Wudoo’ whilst putting aside the Hukm that states that touching the woman does break the Wudoo, and he adopts the Hukm of combining between prayers in a short journey which some of the ‘Ulamaa considered to apply to the person just going outside of the boundaries of the town or village that he resides in, whilst he leaves the Hukm that considers travel to be that which equals 81 km or more.