អ៊ុមដាតុល រីអាយ៉ះ (ការពន្យល់ក្បួនច្បាប់វីកាយ៉ះ ហាណាហ្វី)

(And [(1)] prevented others from digging in it, not in what he saw (2), and he has the harem on three sides [(3)] (4)): that is, for the one who dug from the end of the first harem to the exclusion of the first (5).

(The canal[(1)](2) has a harem as long as it is suitable for it)(3) This is according to Abu Hanifa - may God be pleased with him -, and it was said: If (4) the water does not come out then it is like a river, then it has no harem, and when (5) the water appears like a spring, then it has a harem of five hundred cubits.

(And there is no harem for a river (6) in someone else’s land except with a pretext[(7)]). This is according to Abu Hanifa[(1)] - may God be pleased with him -, and according to them[(2)]: He has a riverbed on which he walks and throws mud on it, and likewise in a dead land, (a harem(3) is between one man’s river[(4)] and the other’s land, and it is not with anyone of the owner of the land[(5)]): that is, if neither of them has plants or mud thrown on it. According to Abu Hanifa - may God be pleased with him - (6) it belongs to the owner of the land, and if so, then the owner of the work is the owner of the hand, and according to Abu Yusuf - may God be pleased with him - his harem is the size of half the belly of the river on each side, [and according to Muhammad - may God be pleased with him - the amount of the belly of the river on each side] (1). Chapter [on drinking] (Drinking [(2)]: the share of water, and drinking is the drink of the sons of Adam and livestock, and each (3) has her right to (4) every water that is not kept in a vessel, and to irrigate his land from the sea and a great river like the Tigris and the like, and to dig a river for his land from it (5) or to set (6) millstones if it does not harm the common people, [and if it harms, then it does not] (7).

He does not (1) water (2) his animals if he fears the river will be destroyed due to their abundance and his land), by dragging (3) his animal, (and a tree from another river, its channel (4) and its well, except with his permission, and he has the right to water trees or vegetables (5) in his house [(6)] a load with his tractor (7) in the more correct (8) sense.

Dig a river that he does not own from the treasury, and if there is nothing in it, then the common people must do it. That is, the Imam forces the people to sew it. (And sew a river owned by (9) upon its people[(10)] from above, not on the people of the right, and whoever goes beyond (1) his land is acquitted. That is, every partner who has crossed the river from his land does not have to dig the rest of the river. This is according to Abu Hanifa - may God be pleased with him -[(2)], and they said: They must sew it from the beginning to the end (3). (And the claim of drinking without drinking water is valid), this is desirability [(4)]; Because he may own an inheritance without the land, and the land may be sold and the share remains with the seller.

(If a people disputes about drinking among themselves, he shall divide according to their lands[(5)], and the higher[(1)] among them shall be forbidden from drinking the river drunk, even if he does not drink[(2)] without it except with their consent(3)[(4)], and each of them[(5)] who divides a river from it, and erects a millstone[(6)] or a delta or a bridge on it without the permission of his partner, except a millstone placed in his possession), that the belly(7) of the river and its two edges(1) belong to him, and to the other. The right to liquefy, (and it does not harm the river or the water, and from widening the mouth of the river [(2)], and from (3) dividing by days, and it was by kawah), kawah is the plural of kawah, and it is the roof (4) of the house, then it was borrowed for the holes that are drilled in wood; So that the water can flow into farms or streams, but it is prohibited; Because the old is left on its feet (5), (and whoever drives his drinking water to another land of his own that has no drinking water from it); Because if the covenant expires, it will be inferred that it is the right to that land[(6)].

(Drinking is inherited[(1)] and bequeathed for benefit. It is not sold[(2)], it is not rented, it is not given as a gift, it is not given in charity, it is not made as a dowry, or as an allowance for a settlement[(3)](4).

[(1)] is not liable [(1)] for the one who filled his land and his neighbor’s land leaked or was flooded, nor is the one who irrigated from someone else’s drinking), and this is the saying of the Imam known as Khawaher Zadeh (2) - may God be pleased with him -, and in ((Al-Jami’ Al-Saghir)) Al-Bazdawi - may God be pleased with him - that he is liable. [And God knows best] (3).

Book of Drinks[(1)][(2)]

(Wine is forbidden[(3)]: It is that[(4)] of grape water [if](1) it boils and thickens and is thrown with foam, even if it is small).

This name has been attributed to this drink (2) according to the consensus of the linguists (3), and we do not say (4) that every intoxicant is khamr; Because it is derived from the imagination of the mind, the language does not carry out (5) measurement, so the container is not called a bottle; Because of the stability of the water in it, and taking care of the first situation is not for the validity of the generalization, but rather for the weight of the situation, and we have verified it in ((Revision))(6)[(7)], and throwing butter is the saying of Abu Hanifa - may God be pleased with him -, and according to them: If it becomes strong (1)...(2) it becomes intoxicating, it is not required to throw butter, then the same amount is forbidden, even if it is small.

Among the people (3) are those who say: Getting drunk from it is forbidden, and this is motivated [(4)] by the fact that God Almighty called it an abomination, and upon that the consensus of the nation was established, then the one who made it permissible is declared an unbeliever, and its value [(5)] is forfeited, not its money from it, and it is forbidden to benefit from it, and the drinker of it is punished even if he is not intoxicated, and cooking does not affect it, and it is permissible to pickle it, contrary to Al-Shafi’i (6) - may God be pleased with him -, these are ten rulings (7).

(Like paint, which is grape water that has been cooked and less than two-thirds of it has gone away[(1)], and is thick with impurity(2), and date infusion)[(3)]: [i.e. sugar[(4)], (and raisin infusion is niyin[(5)], if it boils and becomes strong](6)), the pronoun refers to paint, date infusion, and raisin infusion, and according to Al-Awza’i (1) paint: which is (2) badhaq (3) permissible, and so on. Raisin soaking, according to Sharik bin Abdullah (4): Sugar is permissible; According to the Almighty’s saying: {You take from it intoxication and good sustenance}(5)[(6)], and know that these drinks are only forbidden according to Abu Hanifa - may God be pleased with him - if they are boiled, become strong, and are tossed with foam, and according to them: being strong is sufficient, as in the case of wine. (The prohibition of alcohol is stronger, and only those who make it permissible become disbelievers.

The solution to the grape triangle [(1)] is more severe: that is, by cooking (2) the water from the grapes until two-thirds of it is gone [and a third of it remains] (3), then it is put until it boils and thickens and the butter is thrown away, and likewise if water is poured into it until it softens after two-thirds of it has gone [(4)], then it is cooked (5) at the lowest level, then (6) it is left (7) until it boils and thickens and the butter is thrown away, but the solution of the triangle [(8)] is according to Abu Hanifa. - May God be pleased with him - and Abu Yusuf - may God be pleased with him - contrary to Muhammad and Malik (1) and Al-Shafi’i (2) - may God be pleased with them -, (and wine of dates and raisins] (3) cooked to the lowest degree, even if it is strong if drunk unless it becomes intoxicating without amusement and joy [(4)]): That is, these drinks are only permissible if he drinks unless he becomes intoxicated, but as for the last cup (5), which is intoxicating, it is forbidden according to consensus, and his condition is that he drinks, not for the purpose of amusement. And rapture, but for the purpose of piety.

(And the two mixtures [(6)]): which is to combine date water and raisins, cook to the lowest degree, and leave until it boils and thickens. It is permissible (1) without any fun or mirth. (And honey wine[(2)], figs, wheat, barley, and corn, even if it is not cooked without amusement or mirth, and wine vinegar(3) even with treatment[(4)]): that is, by throwing something into it, and this is a precaution based on the saying of Al-Shafi’i (5) - may God be pleased with him -, for if the pickling is done by throwing something, the vinegar is not permissible according to one opinion, and if it is without throwing anything into it, then there are two opinions for it.

(And Al-Intabbaz (1) in Al-Dabaa, Al-Hantam, Al-Mazfat, and Al-Naqir), Al-Dabaa: gourd, Al-Hantam: the green jar, and Al-Mazfat: the envelope coated with asphalt; That is, the qir, and the qir: the chuck that is made of hewn wood. Know that these circumstances were specific to alcohol, so if alcohol was forbidden, the Prophet - may God’s prayers and peace be upon him - forbade the use of these circumstances, either because using them resembled drinking alcohol, or because these circumstances had (2) traces of alcohol in them. When a period of time had passed, the Prophet - may God’s prayers and peace be upon him -[(3)] permitted the use of these circumstances, since the trace of alcohol had disappeared from them, and also at the beginning of the prohibition of something that was exaggerated and strict so that people would abandon it once, so if people left The matter is settled, and that stress disappears after the intended goal is achieved.

(And it is disliked to drink [(1)] dirty (2) alcohol, and to keep oneself with it[(3)]), what is meant by dislike is prohibition; Because it contains parts of alcohol, except that he mentioned the word “disliked” and not “prohibited.” Because of the lack of a definitive text regarding it, “And the drinker should not limit his punishment [(4)] without intoxication,” as in the case of alcohol, the limit is only made by drinking a little; Because a little wine leads to a lot, and this is not the case in Dreda, so consider the reality of [drunkenness](5).

Hunting book[(1)][(2) ] (It is permissible to hunt anyone with a fang or [with] (1) a claw from a dog or a hawk or the like). The meaning of one with a fang and one with a claw has been mentioned in (Sacrifices) (2), then know that the pig is excluded; Because it is unclean in the eye, and Abu Yusuf - may God be pleased with him - excluded the lion. For the height of his determination, and the bear; Because of its vileness, some people attached the kite (3) to it; Because of his lowliness, it seems that he does not need an exception; The lion and the bear do not become teachers of high determination and lowliness, so there is no condition for hunting to be permissible.

(Provided that: he taught them[(4)](1), and wounded them(2): any place in it), this is according to Abu Hanifa - may God be pleased with him - and Muhammad - may God be pleased with him -, and on the authority of Abu Yusuf - may God be pleased with him - that it is not a condition that wounding be made, (and Muslim [(3)] or my writing sent them naming): that is, he should not intentionally omit the naming, (for a wild abstainer who is eaten), it is a condition in hunting that he be abstained[(4)] with the legs or wings, The game that has become domesticated is not considered wild[(5)], and the game caught in the net or falling into the well and caught by wild animals is not prohibited[(1)] because it falls outside the scope of avoidance(2). (And that the trained dog should not partner with a dog that is not permissible to hunt), such as an unmarked dog, or a free-ranging dog, or a dog that was not sent to hunt, or one that was sent and deliberately neglected to say the name, (and that its pause should not be prolonged after being sent), because if its pause [(3)] is prolonged after sending, the hunting is not added to the dispatch, unlike if a cheetah lies in wait, for this is a trick in hunting, so it is added to the dispatch.

(The teacher teaches that he has abandoned [the dog’s eating (1)] (2) three times (3) [(4)], and that the bazi has returned with his supplication. If the bazi ate from it, he ate, not if the dog ate it, nor what he ate from it after he left it three times, nor what he caught after it until he learns, and (5) before it and (6) that remains (7) in his possession): that is, it is not permissible for what the dog caught after it ate until it learned: that is, for him to abandon eating three times, and what he caught before eating is not permissible if it remains in his possession, for the dog if He ate knowing that it was not a trained dog, and everything that he hunted before that [(8) ] eating is the hunting of an ignorant dog, and it is forbidden if it remains in the possession of the hunter. (Among the conditions for the permissibility of shooting (1) is naming [(2)]): that is, he does not leave it intentionally, (and wounding, and that he does not refrain from seeking it if (3) he misses, carrying his arrow): that is, he throws, and he disappears from his sight, carrying his arrow, and he realizes it dead, and if he does not refrain from seeking it, it is permissible to eat it; Because this is not within his power, and if he refrains from asking for it, he will be forbidden. Because it is within his power[(4)] to seek it, and he - may God’s prayers and peace be upon him - said: ((Perhaps the vermin of the earth killed him))(5).