អ៊ុមដាតុល រីអាយ៉ះ (ការពន្យល់ក្បួនច្បាប់វីកាយ៉ះ ហាណាហ្វី)

Then one hundred and fifty-three hiccups, then resumes in every five sheep. Then in every twenty-five daughters-in-waiting. then in thirty-six daughter-in -law. then at one hundred six and ninety-four[(1)] hiccup to two hundred[(2)]. then never resumes as at fifty[(3)] [that after one hundred [and fifty])))

I know that he has mentioned two appeals: one after one hundred and twenty, and the other after a hundred and fifty, so after two hundred he resumes ((1) an appeal like the one mentioned after one-hundred-fifty, until you answer ((2) in all fifty of his rights ((3)). (and in thirty cows or buffaloes you sell or sell ((4)). then in every forty-year-old, or old woman ((5)). sale ((6)): the one who has been turned and sold his female. and the elderly ((7): the one on whom ((8) the two, the old woman his female).

Then in every thirty you sell, and in every forty years: that is, in sixty you sell [to nine and sixting]. Then in seventy you buy and sell. Then in eighty two years.

(And in forty we lost[(1)] or a goat sheep[(2)]. Then in a hundred[(3)] and twenty-one chatan. Then in two hundred and one three sheahs[(4)]. then in four hundred and four [sheahs] ((5). then in every hundred sheep. And nothing[(6)] in a mule and a donkey lisa[(7)] for trade, [and in)) (8) factors[(9)], and pregnant, and feed).

And the feed: which is given[(1)] the feed ((2), which is against the listener. (Not in the carrying ((3) ((4)), and the feeding ((5), and the calving ((6) only depending on the adult ((7)).

Neither in males[1] nor in females[2], nor in males mixed with femaled horses[3], and in each horse of the mixed male and female is a dinar, or a fourteenth of its value as a stipend.[4][5][6][7][8][9][10][11][12][13]

And the creditor does not take except the middle one, and if he does not find the age, the duty takes the lowest one with the favor or the highest one. He gives the favor, and includes the turn in his judgment to a person of his kind: i.e. if he has a hundred dirhams and has an allowance for it, he has gotten a hundred Dirhams in the middle of his judgment, which includes [111] one hundred to two hundred.

(And the slaughter after the turn falls the duty, and some slaughter his share, and the slaughtering is disbursed to the pardon, first, then to the slavery, then afterwards, then and then until it is finished, then there remain twenty of the sixty sheep, or one of the six of the camel, and a slaughter of fourteen of the forty oxen: i.e. the destruction is transferred to the forgiveness first, and if the destruction does not exceed the pardon the duty is on its own, as in the first two examples, which are twenty slaughters of sixteen sheep or six of a camel.

And if he passes the indulgence, [(((1) ] to the part which follows the indulgences, as if he were to lose fifteen of forty beers, then the four [(3) ] are turned to indulgence, then eleven are turned into the part following the indulgeances, which is between [(4) ] [(5) ] five [(6) ] and twenty to thirty-six, until you give birth to [(7) ] a baby girl.

And we don't say: "Destruction is spent on the scales and forgiveness, until we say duty in forty-three daughters of Lebanon, and he has lost fifteen out of forty, and twenty-five remain, and must pay half and eight of the daughts of Lebanon".

And we don't say that the destruction that has passed the pardon is diverted to the total of the monument, until we say: four are diverted, then eleven is diverting to a total of thirty-six.

And as for saying: Then, then until he finished, he did not mention him in the ((al-mutn)) an example, we say: if he perishes from forty with twenty, then four (((1)) turn to the indulgence, and eleven to a succession that follows the succession, and five to a subsection that follows this succession so that there remain four things, and cut [on this]] (((3)) ((4) if he dies twenty-five, or thirty, or fifty-thirty.

(The one who is satisfied with [(1)] grazing [(2)] for most of the year [(3)]) is grazing with broken pieces (4) pasture (5) [(6)].

(The transgressors(1)[(2)] took the zakat of the freed slaves, the tithes, and the tax, and are given a fatwa to return it secretly[(3)] if it is not spent(4) on him and not the tax) (5).

Know that the authority to take the tax belongs to the imam, as well as to take the zakat on apparent wealth, which are: the tenth of the foreign money, the zakat of the lost money, and the zakat of trade money as long as it is under the protection of the tenth (1)[(2)], so if the transgressors, or the sultans of our time, take the tax, then there is no return on the owners(3); Because the tax is paid by the fighters, and they are from the fighters [(4)]; Because they fight the infidels. And if they take the aforementioned zakat(5)[(6)] [estimated](7):

If they are spent to the appropriate sources, which are: Zakat[(1)], there is no return[(2)] on the owners. And if they do not spend it to its intended recipients, they must(3)[(4)] return it secretly: that is, they must give it(5) to those who deserve it[(6)](7) between themselves and God[(8)].

But he said: It is enough that they return [hidden]; beware of the saying of some of the elders: that it is not returned upon them; for they have not prevailed upon the Muslims; their judgment is the rule of the Imam is necessary; and therefore it is proper for them to delegate justice, and to establish assembly and feasts, and so forth.

And the answer to this is that what is proved by necessity is estimated by its extent, that is to say, the duty of judges, and the establishment of what is of the rites of Islam is necessary, in contrast to zakat, the origin of which is hidden performance, Allah said: {And if you hide it and give it to the poor, it is better for you}.

And Sheikh Imam Abu Mansour al-Matridi (1) falsified this, he (2) said: It is necessary to inform the creditor on it.

And also: There is no hiding that zakat is a pure worship like prayer, it can only be done with the pure intention of God and there was no zakat.