អ៊ុមដាតុល រីអាយ៉ះ (ការពន្យល់ក្បួនច្បាប់វីកាយ៉ះ ហាណាហ្វី)

I said: this proof is incomplete; because it does not include whether I have stuck a needle and the blood has risen on the head of the wound but not seeped out, the coming out there is noticeable, yet it doesn't break in with us, and it has occurred to me that the face of Hassan is that it has not come out of the uncleanness; because this blood is not unclean, but unclean is the blood shed, and so on in the little vomit, and will come in this page.

Saying: To ((1) what is cleansed, beware of if you peel oil ((2) in the eye, then ask for the seed so that it does not come out of the eye; the light does not break; because inside the eye it should not be cleanse originally neither in the light, nor in washing, since it has no judgement of the appearance of the body, so it is considered to come out to what is the body's appearance is lawful.

And know that saying: To that which is cleansed, must be related to saying: What came out, not saying: Sal, it is if it is released and much blood is poured so that the head of the wound does not stain, then there is no doubt in the retaliation with us that he did not go to a place where the purification judgment is imposed, but went to a position where the purging judgment applies, then sal, so the good phrase is that it is said: What went out of the two ways or other to that which comes out if it was uncleaned sal.

(And vomiting) He was kind to say: what came out, he wanted to separate his varieties because the judgment is different in it, he said: (Thin blood if it is equal to the spark) even if the sprag is more it does not break, and because he mentioned the equity judgment, he learned the victory judgment by the first way, if the blood spark is yellow, it should not shine, if it's red, it must.

Then kindly say: blood, say: (or once), or food, or water, or four.

Or suspended, if he is not even at all, whether he is descending from the head, or ascending from a hollow, and whether it is a little or a lot; because he is his wife's, and he has no uncleanness in him. (And if a little falls, the mouth of the father of Joseph is filled, and the head of Joseph does not fall, too.) (He is counted as a union in the council, and if Muhammad is pleased with him, the conscience of the mother of Joseph goes back to him, and this is the beginning of the matter.

And Muhammad - may Allah be pleased with him - is considered to be the union of the cause, which is the nausea, if he is with one nauseation, he is unable to be satisfied, and he has four pictures: the Union of the Council and the Nausea; he is in agreement. And the difference between them does not make him agree.

(What is not an event is not a binge[1]) (2) (i.e. breaking of the gums) (3) (i.)), it is necessary to expiate being an event expiation being unclean, (2) if the blood does not drip from the head of the wound it is pure, as well as a little vomiting, (3) and from Muhammad - may Allah be pleased with him - in other than the narrative of the origin; (4) it is unclean; because (6) there is no trace of the drain in the uncleanness, then if the liquid is impure, then the other liquid will be so. And we have (1): The Qur'an says: {Say: I do not find in what I have revealed to me any blood forbidden}, to the saying: {Or blood forgiven} (2), then the one who has not forgiven does not have a head forbidd, nor will he be successful, and (3) the one that has not left the body will not be forgiven, nor is he successful.

If it is said: This is in the eating of its flesh, and this is in not eating its flesh as a human being, then the non-forgiven is also haram, it cannot be deduced from its purity.

I said: "If he decreed the sanctity of the forbidden remains unforgiven on its origin, which is the solution, and requires purity, whether it be in eating its flesh, or not, to release the text".

Then the sacredness [1] not permitted in the adami based on the sacrament of his flesh, should not be tainted; (2) the sanctity is for dignity not for impurity, so the non-permitted in adami is on its original purity [2] with being a sacred.

And the difference between the forgiven, and the unforgiven, is based on a vague wisdom, namely: that the un forgiven blood passed from the veins, and separated from the impurities, and had another digestion in the organs, he became ready to become an organ, and took the nature of the organ, he gave him his judgment other than the blood of the arteries, then he asked about the head of the wound, he knew that blood had passed in this hour, which is unclean blood, and if he did not know that it was the organ's blood, this was in the blood.

(Laying asleep, lying down, lying on one's back, and resting on what if removed to fall) (4) Not other than (5): i.e. the light does not pass sleep except what is mentioned, which is sleeping standing, or sitting, or kneeling, or prostrating in prayer etc. (2) (and fainting, whatever form it may be, and entering into the fainting of sugar, alone here: to enter into his walk is the right move (5) (6); and so in oath, even if he swears he is drunk, this is considered the limit.

An adult kneels and bows so that the light doesn't go out.

And his condition: to be in a prayer with kneeling and prostration, even if he sleeps in the funeral prayer, or prostrating the recitation does not violate the light, but cancels what is violated in it, but the condition of what is mentioned; because the violation of the light with it is proven by the speech [1] [2] [3] [4] on the contrary of the measure, he is limited to his source. Then the laughing [2] [3] Even if he slept in the prayer on any form of a faqah does not break the light. [4] [5] And when the shafi'i - may Allah be pleased with him - [6]: The light does not fall with the laugh.

And laughter: to be heard by himself and not by his neighbors, which nullifies prayer and not light. And smiling: to not be heard at all, which does not nullify anything.

(And the direct one) (1) the obscenity (and the third) except when Muhammad (peace be upon him) is pleased with him (peace and blessings of Allah upon him): namely that he touches (the sixth) of his body (and his body is a body) (7) the woman (the eighth) naked, and he spreads his tongue (the ninth), and he touched (the first) of the frogs. (and friend) (2) she came out of Dbir not that which came out from a wound; because she is pure, and what is on her is of little uncleanness, and that which comes out of the darkness is annulled, because a little of it comes out contrary, and from the analysis no; because it is out of wound, because the analysis is not impartial to evidence, if it came out he knew that it was a surgery, and she went out of it, (5) and before the woman there was a difference in the hair (the fifth) which fell out of any wound.

(and) (1) the woman (2) the man (3) and the man (4) the man (5) the man (6) as opposed to the shafi'i (1) - may Allah be pleased with him.

And we have [(1)]: that the mouth is inside of the face, outside of the facial sensation when the mouth opens and opens, and the manner of swallowing, and entering something in the mouth, he made inside in the light out in the washing; because the formula is exaggeration, and that is [((1): {Fatihahra}(2), in light washing the face as well as the nose, and if it is swallowed and food is left in his teeth, then it is okay.

(And washes others) (5) The body (6): i.e. all the appearance of the body, even if the dough remains in the nail and is washed does not part, and in the drain (2) it part; as it is born from there, and so does the clay; because the water runs out in it, as does the dye (4) and the henna, so the result is that the one considered in this complex (7)