អ៊ុមដាតុល រីអាយ៉ះ (ការពន្យល់ក្បួនច្បាប់វីកាយ៉ះ ហាណាហ្វី)

The condition of prayer (it is the purification of the body of the mosque from an event and an evil), the event (the event) (the evil): the uncleanness of judgment (the judgment), and the evil: the real uncleanliness. (and his place (the place), and his veil (the veil), and reception of the kiss (the kiss), and intention (the intention).

And the fur[(1)] of the man[(2) from under his sleeve(3) to under his knee, and to the nation[(4)] like him with her back and her belly, and for the free all her body ((5) except the face and the palm ((7)) and the foot ((8)) ((9)), and reveal a quarter of her leg and her stomach, and her thigh, and back, and hair down from her head ((1)), and a quarter mention it alone, and ((2) the female ((3) prevents, the holder ()) that reveal the quarter of the organ which is fur prevents the passage of prayer, so the head is a member, and the hair down another member, the male member, another female).

(And Adam removed the uncleanness) (7) prayed with him, and he did not return, if he prayed naked and a quarter of his pure garment was not done, and in less than a quarter the best his prayers in it, and if he had no garment, he praying standing, and a mute mute mute repentance.

And the kiss of the one who is afraid of receiving is his ability, her ignorance and lack of knowledge of who is asking him, and he is no longer if he makes a mistake, if he knows it praying, or if he turns his opinion to another direction. That is, he knows the mistake in prayer, or he turns the predominance of his thought to another side, while he is in prayer.

(And if a law without a law has not been fulfilled, and if it has happened, because the law is a law, and there is no law, then the law will be enforced without the knowledge of the Imam, and they are behind him, no one can know his condition, or his advancement): pray, and free the kiss, and each one will be directed to the law. No one knows which way the Imam is going, but everyone knows that the Imam isn't behind him.

But if one knows the direction of the Imam in prayer, and yet he is against it, his prayer is not allowed, and also if he knows that the Imam is behind him.

He says: while behind him, in it there is forbearance; because our words if no one knows which direction the Imam is headed, how can he know that he is behind the Imam, the meaning is that he knows that the Imam in front of him, and this is more common than being behind the imam, [or not] (3) because if the Imam was before him it is possible that his face is towards the Imam's face (4) or to his side, or his back, but he is after the Imam if he is facing the back of the Imam and then his direction is known, and our words are not in this.

(He reaches his heart's intention his prayers by forbidding them) (), this is the interpretation of the intention (), (and the intention with his word ()) is better (), and is sufficient for the flute, and the strumming, and all the others (), the intention of the absolute prayer (), to impose the condition of his appointment (), no intention ()) the number of his prostrations, and to the devotee (), his intention of prayers ().

The quality of prayer is that Allah is greater, and His place is firm, which is a condition for us; to His saying: {And remember the name of your Lord, O Muhammad}, and to the Shafi'i: {He is pleased with him, he is a corner, he raises his hands, he has a year.

(And to stand, and read, and bow, and prostrate, with the forehead and the nose, and with it take, and so take,) may my father Hanifah, may Allah be pleased with him, be content with the nose when there is no excuse against them, and the fatwa on their saying, and last seat, the degree of martyrdom, and to go out with it.

And her duty is to recite the Fatiha, and add three Surahs with her, and to take care of the order in what is repeated. In the guidance, he said, "If he stood to the second after prostrating one prostration, before he prostrated the other, he should do it, and the doing is considered; for he has left only the duty".

I say: Saying: in what you repeat, (1) is not a restriction that you must deny the judgment except for it, (2) it is to observe the order in the arcanes that do not repeat. (3) in one recitation as the kneeling and towards it is also a duty on what comes in the door of the prostration of the error. (4): that the prostrations of the errors must be performed by offering a corner... to the end.

(And the first chair, and the martyrdom), mentioned in the Qur'an: that the first one is one year, and that the second one is obligatory, and in the guidance: the reading of the testimony in the first seat is two years, but the classified one - may Allah be pleased with him - did not take this; because he said: Say: "Say: "Thank you to Allah" - the difference is not necessary, but it is necessary in both, and because the reading in the second chair was obligatory the first also was not obligatory.

(Waknuut al-Water (1)), and the exaltation of the Eid[2], and appointment of the first ones[3] for reading, and the modification of the arkan[4]) Unlike Abi Yusuf (a.s.), and the Shafi'i (r.a.) - may Allah be pleased with them - he imposed upon them,[5][6] the reassurance in prostration, and also in prostrations, and he determined[7] to the extent of praise, and so[8] the re assurance between prostration and prostration.

And the other two, or a scar): any except[(1)] the precepts and duties ((2), either a year, or delegate, and at the Shafi'i[(3)] there is no difference between the precept and the duty on what is known in the origins of the jurisprudence ((4), so he has ((5) the acts of prayer either preceptions or ((1) the preconcepts, or exhortations.

(If he wishes to start, then he should be careful after raising his hands.) (The meaning of the deletion is that he should not come with a wave in the whisper of Allah, nor in a larger wave, (without releasing) his fingers nor attached, but leave them as they are. He should leave them untouched, with his thumbs he should open his ears, and the woman should lift a shoe from her shoe, instead of exalting Allah, or rather greater, or greater than, or more merciful, or there is no god but God, or in the Persian language, or read an apology, or pray with, or without power, or worship, or praise, and God will not forgive me.

(He puts his right hand on his left side under his sleeve): like the knees, and the prayer of the funeral, and sends in the nation of kneeling and between the celebrations of the feasts.

(then he praises you, and does not guide you, to the end, and directs you to read: "I have turned my face to Him who created the heavens and the earth, sincere, and I am not of the polytheists", after the exhortation, "The one who is chosen, the one who does not follow the praise, does not obey the preaching".

(Wismi[1]) is not between the Fatiha and the Surah[2], and is secreted): i.e. praise[3], and invocation, and naming as opposed to the Shafi'i[4] - may Allah be pleased with him - in the naming based on it being a verse from the Fataha he has,[5]] not with us,[6] and many of the hadiths are true in that he - the Prophet -[7][8] and the successors of the elders open[9]: with {All praise be to Allah, the Lord of the worlds}[9].

(Then he reads ((1)), and believes ((2)) after and without the straying secret ((3)), as if he were unable to speak ( ((1)), then he grows up ( ((3)), kneels low ((4)), rests his hands on his knees with his fingers outstretched behind his back ((7)), does not lift ((1), does not turn his head, and prays three times, and is below ((4), then he hears: i.e. he says: Allah heard his praise, (lifting whose head ((5)), and is sufficient ((6) with him ( ((7)), the Imam, and by the Ta'id ()) the confident, and the single (((2) that which he gathers between him ((3), and stands upright ((4).