អ៊ុមដាតុល រីអាយ៉ះ (ការពន្យល់ក្បួនច្បាប់វីកាយ៉ះ ហាណាហ្វី)

[The door of adding the haram to the haram] ((5) (Maki)) (1) [(2)] floated for his umrah a shota, so he was forbidden by the hajj to refuse it ((3)) and on it blood, and hajj, and umrah). Blood; for the refusal ((4) [(5)]. and haj and umra; because the haj has passed away ((6) [(7)], and this is with my father Hanifa - may Allah be pleased with him - , and as for them: he refuses the umrah ((8)).

But he said: Taaf shota; because if Taaf four Ashwat[1] refuses to forbid the Hajj agreement. (If he accuses them of right[2] and slaughter[3]) because he came with their deeds, but he terminated it, and the termination[4] of the lawful deeds achieves legitimacy; but (5) blood must be shed for the loss.

(And whoever is forbidden to perform Hajj, then on the Day of Atonement, and then on another Day, then the first shall be for his other without blood, and if he is not for his second with blood, then he shall be

(And whoever comes with an umrah except for the throat, then he is forbidden to slaughter another); because he has gathered between the two, and he hates it, so he must (the blood); (and) because the combination of the two is a project in the Qur'an.

[And if](1) Hajj is permissible for (2) Umrah[(3)] on the Day of Sacrifice, or on the three days following it, then it is obligatory, and it is rejected and made up for with blood): [i.e.](4) it is only obligatory[(5)]; Because combining the two ihrams for Hajj and Umrah is valid[(6)], (and if [the two of them] have passed(7) then it is valid[(8)].

The missed Hajj[(1)] must be sacrificed by his or her family, rejected(2), made up for it, and slaughtered: that is, the missed Hajj, if he entered ihram for Hajj or Umrah, he or she must reject [the ihram](3), and perform the deeds of Umrah; Because he missed Hajj, this is obligatory for him[(4)], then he makes up for what he entered into ihram for due to the validity of the initiation[(5)], and slaughters. Rather, he refuses to enter ihram for Hajj. Because he combines the two ihrams for Hajj[(6)], so he rejects the second.

Rather, he refuses to enter ihram for Umrah. Because it is obligatory (1) for him to perform Umrah; If he missed (2) Hajj[(3)], then he becomes in ihram as a uniter[(4)] between the two Umrahs[(5)](6), and he rejects the second one. Rather, he must pay blood; To decompose prematurely by rejection.

Chapter on confinement (7) [(8)] (If the pilgrim in ihram is confined by an enemy [(1)] or illness, he will shed [(2)] one blood [(3)] and two bloods of blood, and specify [(4)] a day on which he will slaughter, even before the Day of Sacrifice. This is according to Abu Hanifa - may God be pleased with him -, and according to them, if he is confined to Umrah, then so on [(5)], and if he is confined to Hajj, it is not permissible to slaughter except on the day of sacrifice. Slaughtering[(6)], (and there is no permissibility for (7) [(1)], and by slaughtering it (2) it is permissible (3) before shaving[(4)] and (5) cutting it. Accordingly, if Hajj and Umrah are permitted, Hajj and Umrah are permissible, Hajj and Umrah are permissible[(6)], and Hajj and two Umrahs are permissible from the Qur’an(7).

And if (1) his confinement[(2)] is removed, and he is able to realize the sacrifice and the Hajj(3), he proceeds, and with one of them (4)[(5)] only he is permitted[(6)] to be permitted: This is according to Abu Hanifa - may God be pleased with him - for it is possible to perform the Hajj without realizing the sacrifice, since according to him[(7)] it is permissible to slaughter before the Day of Sacrifice, and as for them: it is considered to have achieved the sacrifice and [the Hajj](8); Because slaughter is not permissible except on the Day of Sacrifice, so everyone who performs the Hajj realizes the sacrifice (9).

(He was prevented from two pilgrimage corners in Mecca by a siege, and one of them was not allowed.)

[The door of the pilgrimage from the other] ((5)) (and from the incapacity) [(1)] then he is entitled to [(2)], and falls upon him if he is incapacitated until his death, and the intention of pilgrimages is on him [(4)], and from the hajj from his wishes [(5)] he falls on him, and from their property, and does not make it [(6) ] from either of them, and he has that [(7) ] [( 1) ]: that is, the pilgar from his parents ((2)): i.e. the donor ((3) by making his rewards from them. ((((4)) on the commander, and in his property if he was dead, and blood of the Qur'an and the offence on the Pilgrim: i. e. if his command is different ((5)) that he should confirm from him the blood of Qur'aan ((6) on the administrator.

(And within the alimony is a collector[1]) before his standing and afterwards.

If he dies on the way, he must pay one-third of what is left, and if he dies, he has to pay a third of what was left. If he died on the road, he will pay one third of the remaining money. If Muhammad is satisfied with him, he can pay a quarter of what remains. If the money does not reach him, it is not permissible for him to go.

And the sheep jazz in 1) everything [2] except in the roundabout [3] [4] imposing [4] [5] [6] alongside [7] and lowering it after standing.

And eat: volunteering, fun, and only sacrifices. And appoint the day of the sacrifice to slaughter the last ones, and others whenever he wants, as the sanctuary is appointed for everyone, not poor for his friendship).

(And believe in him (1) and his calf, and he has not given (2) wages (3) the butcher (4) (5) of it (6) and he rides only for necessity (7) and he does not milk his son (9) and he cuts him (10) with his forehead with cold water (12) and what he has eaten (13) or he tears his teeth with obscenity: any gold more than one-third of his sin, or ear, or eye, (in his duty (14)) he changes it (1), and the defect is his (2), and in his nose there is nothing on him, and we cut off the body of the fillet if it has been eaten (3) on the way, and paint it (4) and with its blood, we beat a toothpick so that the poor can eat from it.

If they testify that they stood after his time, it is not accepted: i.e. if the people stand, and a people testify, that they stand after dawn, then in acceptance of the testimony, they stand; because circumcision is not possible, there is a fitna among the people, as if they witness the evening of a day when people believe that it is the Day of Atonement by seeing the crescent in the night.

He has written in ((الحواشي)): witnessed a people that people stood on the day of the Trowya. ((5) Say[(1) ]: the picture of this matter is a problem; because this testimony is not only that the crescent did not see such a night, which is the night of the thirtieth day, but visions of a night after that, and the moon was full, and such a testimony does not accept the possibility of being nine and twenty.

And the picture of the matter is: that people stood, then learned after standing, that they were wrong in the calculation, and that standing was the day of the Trojaya, that the knowledge of this meaning was before the time, so that the Imam commands the people to stand, and if he knows it at a time when it is not possible to do so, then based on the first proof, which is the possibility of standing, this meaning should not be considered, and it is said: people have been hajjed, but based on a second proof, that a passport of the applicant has no equal, the Hajj is valid.

(He threw on the second day except for the first, then he threw all good and the first only): i.e. [in] (2) He threw in the second [day] (3) The middle, and the third, and he did not throw the first.