អ៊ុមដាតុល រីអាយ៉ះ (ការពន្យល់ក្បួនច្បាប់វីកាយ៉ះ ហាណាហ្វី)

If the owner of the water says to a group of people: Let this water light up whoever you want, and the water is enough for each one individually, the timm of each one recedes, and if one lights up with it, the others re-timm them; to prove the ability of each to be alone.

And if he says, "This water is for you", and they take it, their gift does not lapse, but they have it. Because the gift of the commoners is due to the king for participation, each one has an insufficient amount, and as for my father, Hanifa - may Allah be pleased with him - it is more correct that he remains the king of the gift, and has not been established.

(I don't want it) until if the Muslim is tempted and then turns back, we take refuge in Allah from him, then he submits and his prayers are answered with that temptation.

(undp[1]) for raje[2]): i.e. for raji[3] water, ([to delay][4] his prayers[4] to[5] the last time), if he prays the timem at the first time, then he finds water and the time remains and does not repeat the prayer[5]

(And he must ask for it) 1) A measure of a gallon, if he thinks it [2] Near or not, gallon [3]: a measure of three hundred cubits to four hundred.

And on my father Yusuf - may Allah be pleased with him - that if the water was so that if he went to it and it became light the caravan would go and disappear from his sight, and he was far away from him, he said: This is very good.

(If he forgets it) in his journey, he reached the destination, and then mentioned it at the time. He did not return until he was with his father Joseph. He said: "The dispute is in the two faces, as in the guidance".

And he must know that if he is on the side of the slaves as a prisoner, the unbelievers prevent him from the light in prison, which was told to him: if your murder is proven, he may have the timm but if the hinderer is still, he should repeat the prayer, as in "The Ammunition".

The door of the survey on the hidden[(7)] (jazz[(1)] by the year[(2))): i.e. by the famous year[ ((3)) ((4))) in which the excess ((2)) on the book, the[(3)] is required to wash the two men. (to the event without who had to wash)) ((5)))) (), it is said: picture him ((7)) next to Timm, then speak, with water what he puts in it, then put it in and put it on concealed, then passed on water enough to wash him, and did not wash, then found from water what is put in, then puts it secondly (1) for the lady ((2)), if the event after that became clear and removed his conceales ((3)), then wash him ( ((4)); because the man puts the lady on water ((5).

(lines) [1] with freed fingers [2] , starts [3] from the man's fingers [4] to the leg [5]), this is the quality of the scan on the toothed face [6] , if the fingers do not freed but [7] the scan amount of duty is allowed, and if the scan with one finger, then another and a second scan, then so is also allowed that the scan every time is not what was scanned before that, and that the survey with the thumb and forefinger are freed [8] , is also permitted; because between them the amount of other fingers [9] .

When asked about the quality of the scrub, Muhammad (peace be upon him) said: to place his fingers on the hidden forehead, and dry his palms, and extend them to the leg, or to put his fingertips with the fingers and give them a sentence.

However, the sweep with the fingertips, and the drying of the fingers and the palm is not permitted, except to wet from the lightness when the position is the amount of duty, which is the quantity of three fingers, as mentioned in the "Ocean".

He stated in the "Shares" that a survey with the fingertips is allowed if the water is crossed, because if it was crossed the water descends from his fingers to its heads, when it is spread as if he had taken fresh water, and if a survey is done with the back of the hand, it is done, but the year is in its interior. If he starts from the side of the leg, if he forgets, the survey and gets the rain, he has a hidden appearance.

(On apparently concealed [1]), light.[2]: the heel covers the whole heel, or is visible from less than three fingers of the man's smallest, but if it appears as small as three finger of the guy, it is not permissible; because this is in the position of the big cloth, and it is okay to be wide so that he sees his man from above light.

If it is of a long length (1), or towards it, it is permissible to scan them (2), whether they are dressed alone, or over the ears.

If it is of carpets (1), or towards it, then wearing them alone is not allowed, and so if wearing them on the laces only if they are (3) so that the wetness of the sweep reaches (4) to the inner layer. Then if they have been worn permanently, and have worn them on top of the lace: wearing them after it is fresh, and wiping on the layers is not permitted (5) to wipe on the crumbs.

If they are dressed before the event and are swept, then remove them without the covers, the sweep returns to the inner covers.

If he removes one of the overshoes, he must[(1)] wipe over the other overshoes again, and on the authority of Abu Yusuf - may God be pleased with him -: He removes[(2)] the other overshoes, and wipes over the socks.

(Or his thick socks[(1)](2)): That is, such that they hold on to the leg without tension, (shod[(4)](5), or bound(6)) even if they[(7)] are thick and not shod, or bound, it is not permissible according to Abu Hanifa - may God be pleased with him - contrary to them, and on his authority: he returned[(1)] to their statement (2), and he issued a fatwa on it, (Clothed[(3)] and completely pure[(4)](5) at the time of impurity[(6)](7)), so if he performs ablution in an irregular manner and washes the feet, and (8) wears socks, then washes the rest of the limbs[(9)], then performs the ritual ablution. Or he performs ablution in an orderly manner, so he washes his right foot and inserts it into (1) the socks, then he washes his left foot and inserts it (2) into (3) the socks. He does not have complete purity in the first case [(4)] if he wears the socks, and in the second case [(5)] if he wears the right one, but they are worn in complete purity at the time of the event [(1)].

Know [(2)] that his saying: “they are worn” is better than their expression, which is: “if he wears them in complete purity.” Because what is meant is complete purity (1) at the time of the event, and this time is the time that the wear remained, not the time of its occurrence, so it is correct to say: They were worn in complete purity at the time of the event, and it is not correct to say: They were worn in complete purity at the time of the event; Because the verb indicates occurrence, and the noun indicates permanence and continuation (2).