អ៊ុមដាតុល រីអាយ៉ះ (ការពន្យល់ក្បួនច្បាប់វីកាយ៉ះ ហាណាហ្វី)

And if he is unable to make a gesture, then he is delayed, and he does not blind his eyes, unlike Zafar - may Allah be pleased with him - and his eyebrows, and his heart. And if you cannot make a knee and prostration, then do not make a sitting and nod, which is better than gesture standing; because sitting is closer to prostration and it is intended; because it is the most glorious.

(And he stood up and knelt, and said a prayer) In it he built a building standing.

He prayed a rule in the flank, a neighbor without a valid excuse, and in the bond.

If he passes away, he will not like it, and he will make his prostration lower than his knees, and will not lift up to him anything. He will not find it, if he does it on his side facing towards the kiss, or his back like this, and if he first does it, then he will know that it is his side, if it does not return to him, then it will not be his side; if he returns to it, it will be his face, and his face will not come back to him.

Bab[((9)] prostration of the recitation is a prostration between two masses ((1) ((3) ((4)) with the conditions of prayer ((5)) without lifting ((6)) hands and witnessing and peace, and in it is a prayer ( ((7))) ((8)) prostration, and answer ((9) ((10)) on the one who recites a verse from fourteen: that which is in the last of the Aaraaf (((())) (())) (((()) ( ((()))) ()))) ((())))) ())) ()) (()))))) and the thunder ())))) and the bees ()) ()). ()) and Bani Isra'il ()) [9)), ())), and the first of the Hajj ())) ())): beware of the second, which is the saying: {Ar-Ruk'uuna (4) are not present ()))). ())) Do not stand, it is prostration with us ()) as opposed to prostration to the Qur'an, and Allah is pleased with him ()) in the Qur,an, Hadith, and Hadiths (), and in all other Qur'anic verses ()) And he differed in the position of the prostration in the mosque, so when Ali (r.a.) - may Allah be pleased with him - said: {If you are worshipping him}, and when Ibn Mas'ud (r.) -may Allah be Pleased with them - said, {And they are not bothered}, then we took this as a precaution, then the delay of prostration is permissible not to offer it, or to hear it, and if he does not mean it, to hear.

(Then the imam prostrated[1]) the one who was with him, if he did not hear, and if the imam had not prostrated at all: i.e. neither in prayer nor afterwards, (4) and the prostration of the outer listener. He heard the praying man (6) from those who were not with him.

He heard it from an Imam, and did not enter with him, or entered into another ruku'a. If he entered that ruku'ah before his Imam prostrated himself, he prostrated with him; otherwise he did not prostrate.

And the prayer prayer is not spent outside of it: i.e. the recitation of the prayer that the prayer replaces is not done outside the prayer, but instead the prayer is said, and I did not say the one that I ate in the prayer as a precaution about what I ate and its performance outside of prayer, as if the praying man heard from someone who is not with him, or heard from an imam and followed him in another recitation.

(Tallaha then started in the prayer, and reiterated), he turned to prostrate, and if he continued and prostrated, then he started in it and re- prostrated again; because in the first picture the non-relative became dependent on the relational even if the council did not unite; in the second picture, when he prostrated before the prayer does not fall from what he had in the prayers ever.

(Repeat it in a meeting[1]) Kfth prostration), and no difference between what he read twice, then prostrated, or read and prostrated and then read it in that meeting[2], so on this[3] if he repeated it in one prostration it is enough, whether he prostrated then he returned, or he returned then prostrating, and if he replied in another prostration, this is enough for my father Yusuf (peace be upon him), this is sufficient for him - unlike Muhammad - Allah be pleased with him. (And if he changed it): i.e. the verse of prostration (or the council does not): that is to say he read two verses in one meeting, or one verse in two meetings is not enough for him.

(And must ((1) other): i.e. on the listener ((2)), (If you change the Council of the Listener ( ((3)) without the following not in its reverse ((4)): I.e., you must not prostrate another to the listender ((1)) if you change Council of The Following ((3) without the listenter ((4).

And I know that the council here changes to start another thing, and to move from place to place. They unite (4) to rule, and the corners of the house and the mosque, in the rule of one place.

And in (((((1): one place(2). And by doing (((3))))))) Here there is no (()) 5) changing ((6) the council other than the latter ((7))) ((8)), the doing there is evidence of objection.

(And he hates it) (and he leaves the rest of the surah) (And then he adds another verse or two before it); he gives them the illusion of preference (and it is better to hide it from the listener); so that he does not answer to the hearer (and so he may be unmotivated) [11], [12].

The door of prayer (1) The traveler (2)

(He) [((3)] of intention[(4)] walked in the middle ((5) [(6)] three days ((7)] and nights ((8)), and departed from the houses of his country ((1) [(2)], and was considered in the midst of the land ((3)) [ ((4)) ] to walk the camel and the man, to the sea the moderation of the wind, and to the mountain what befits it.

And he has (1) permissions[(2)] that last: such as shortening[(3)] in prayer and breaking the fast during fasting, (even if he[(4)] is disobedient in his travel until he enters his country[(5)]), until he enters his country(6) related to his saying that it lasts, (or he intends[(7)] to stay for half a month[(8)] in a town(9), or a village, thereof): Any of the permits:

(His four-legged obligation is shortened[(1)], so he shortens it if he intends to stay for less than half a month, or intends to extend it): that is, the period of residence, which is half a month, (in two places[(2)], or he enters a country[(3)] intending to leave tomorrow, or the day after tomorrow and stays long(4), and likewise[(5)] a soldier who enters a war zone, or besieges a fort therein, or the people of transgression(6)[(7)] in our home in a country other than Egypt(1). And [if] (2) they intend to stay for a period of time): that is, the aforementioned group should shorten their stay, even if they intend to stay for half a month; Because they did not become residents with the intention of residency. (No, the people of Akhbiya(3)[(4)] intend it in the more correct sense): That is, the people of Akhbiya who intended to stay for half a month in their hiding place should not neglect it[(5)]; Because their intention to reside [(6)] in the desert is valid; Because residence is a basic principle that is not invalidated by their moving from pasture to pasture, this is the correct view[(7)].

It was said (1): The intention (2) of their residence is not valid, as residence is only valid in cities or villages.

And the phrase ((the short one)) ((3)): and ((4) in the desert ((5)) our house, which is my house ((6)), is not a place of war ((7)), or the beggar is besieged as one who has stayed long ((1)) without intention ((2): i.e. (( 3)) the quatrain is short to ((4) that he intends to stay in the wilderness of our house (Dahra), and the state ())) is that he is a beggar: any of the people of the desert, the tent, it is not short, the intention of the dwelling in our desert is true, but other people of this house (Hahra) if he intents to stay at the desert of our home does not fit, then he knows from him ()) that from the neighborhood of the beggars in the house (Beghi) he does not have the intention to stay if he is in the woods (Dehra) and he says: ((7).