អ៊ុមដាតុល រីអាយ៉ះ (ការពន្យល់ក្បួនច្បាប់វីកាយ៉ះ ហាណាហ្វី)

Then know that the phrase mentioned in the "guidance" is this: and the zakat is the bank of the poor, and they do not transfer it to them, and it is said: if he intends to pay the charity on them, it falls from him, and so the payment to every sultan is unjust; because they are poor in consequence, and the first are the poor.

So you have to reflect in this novel that does he understand from it only the fall of zakat from the oppressed due to him and a reason to embarrass him? And is there any indication in this story that it is permissible for the outcasts and the people of the dwellers of the desert to take zakat and spend it on their needs, and not to disburse it to the poor by interpreting that they are poor?

So look at this one who has added another corner to the faith, [it is] (1) how he holds to this (2) (3) narrative, so he sued the lords of Harah (4) taking tithes and zakat as known, but imposing that on them, and ruling with disbelief from disbelieving (5) and the known quality of inciting aid (6) in taking out of the land twice as much, they weaken (7) on the valuable angels (8) and take it by force and force, and dispose of it as is the custom of the extravagant (10): [i.e. indulgence] (10).

(And nothing in the boy's money overpowering, and on the woman what on the man from them): overpower: by breaking the lamb, the father of a tribe, and for her overpower by opening the lamb to be exhorted, to the sequence of the two breaks, and perhaps (4) they said: by the breaking, (5) so in the ((shah))

And they were overcome by a people of the polytheists of the Arabs who demanded of them 'Umar - may Allah be pleased with him - Zakat, and they refused, and said, "We will give double the charity, so they agreed to it", and 'Umer said, 'This is your reward, call it what you will.'

(And then, and more than that, and to install it to install) and the original in this that money is a growing reason; to pay zakat, and solutions are a condition of the performance, if the reason is found, the performance is correct even though it should not be, if it is found the performance corrects before the turn, and so if it has one install as two hundred dirhams for example, it leads to more than one install, even if the king after the performance parts it, what he did before, but if he does not have an install, the function is not correct.

[The door of zakat money](4) (which is for gold twenty[1]) [1] [2] [3] [4] and for silver two hundred dirhams [5] each ten of them seven shekels [6]).

I know that this weight is called the weight of seven, and that the dirham should be seven parts of the parts of which the heavyweight is ten: that is, it should be half a heavyweight and five heavyweight, so that ten of them weigh seven heavyweight dirhams, and the heavy weight twenty carats, and their weight fourteen carats.

(And in its customary manner, and in its manner, (3) and (4)), and the offer of trade, (5) and (6), the value of which is fixed by one of them, (1) fixed in the fourteenth: (i.e., if the calendar is in drachmas, it is better for the poor to offer trade in drachs, and if it is in dinars, it will be better for them to offer it. (then in every fifth, (3) he increases the fraction according to his account.) Know that the zakat is not payable in fractions with us unless it reaches the fifth of the fractions, if it increases by two thirds, four hundredth, increase in zakat, if eight thirds increases, and nothing at least.

(Worka) ((1) ((2)) His silver prevailed ((3)), and what he prevailed in ((4) his cheating ((5)) stands ((6). And the loss of the tithe ((7)) in the round was lost ((8) ((9)): that is, if it was at first twenty dinars, then a loss during the round, then in the last round the zakat was paid.

(And includes gold to silver, and offers to them by value) (3): This is with my father Hanifa - may Allah be pleased with him - and what they have (4) He includes gold into silver in parts (5) Even if he has ten dinars and ninety dirhams worth ten dinar he will answer that he does not have them.

But if he has ten dinars and a hundred dirhams, he may agree with them, but if they have them, let him join the parts, and if he is worth ten dirham, then he must have a hundred, and even if it is more than that, then it is necessary to pay the zakat.

The tenth door is from the Imam on the road to take alms from the merchants.

And believe with the right of ((1) to deny (((2)) of them ((3) all the time, or to be free from debt ((4)), or claim ((5)) his performance to a poor man in Egypt ((6)) in non-swai'im (even if he claims performance to the poor in Egypt in the fast does not believe as it is not for him ((8) in fasting performance to poor, but takes from him the sultan ((9)), and disburses it to his bank, (or another tenth ((1)) (if) (2) found in the year): i.e. if he claimed his performance for a tenth, and the case that another tenh exists in this year, (without issuing the innocence) ()) any other right does not require ())) that he should come out of innocence from the other world, he claims, with the other ((7) in his hands, that he believes in the truth, and does not take anything from him except to say that he is a believer in the war ((2)), and that he does not have to believe in the belief that he has nothing to say about the war.

(He took 1) from the Muslim 2) from the guilty 4) and from the warlord if his wealth reached a hundred) and he did not know how much he had taken from us.

(And if he knew[1] he would take as much as if it were some not both (if they took it from us) (2): i.e. if he knows as much of what the people of war took from us, then our share would take from the warlike if it was some, even if they took all our money, then ours would not take all the money of the warmer, (and not a little) (3): if he admits the rest of the part in his house: a little that does not reach the part. (and does not take) (4): nothing from it, if they do not take anything from us: the conscience in not taking they refer to (5) to the war people, if he does not mention (6): this pronunciation.

(If he came from his house ten seconds later, then he passed before the turn of the day.) (If my brother came from my house ten minutes later, he will not be taken away from me.) (And if my brother's blood does not pass through them, or either of them), this is with my father Hanifa - may Allah be pleased with him.)

And as for Shafi'i, he does not tithe it. And Zafar, he tithes every one of them. And my father Yusuf, if he passes by them, he gives them a tenth. He made the pig dependent on the wine.

And the difference between us is that pigs are valuable, so take their value as taking it, and wine is proverbial, so taking the value is not like taking the eye.

(And not a commodity) and (and not a speculation): i.e. if the speculator passes the money of the specimen, nothing is taken from him (and he gains permission) except that he is in debt to his master (and if he is a slave, he is not in debt) and if he does not earn it, his master will take the zakat from him, even if the master is not with him.