អ៊ុមដាតុល រីអាយ៉ះ (ការពន្យល់ក្បួនច្បាប់វីកាយ៉ះ ហាណាហ្វី)

(She was taunted and laughed and cried without a sound.) 1) Then (((2)) and with him ((3)) ((4)) respond when asked for his permission ((1) ((2)), or after ())) (3) reaching the news on the condition that the husband be named ((5) ((6)), not the dowry in them ())) ((7)), it is correct ((8))) ((9): the conscience in her silence refers to adult virginity, if ((10)) the parent ((11)) asked her permission (or laughered) then she was satisfied, and if the news of her marriage reached her ())) then she is satisfied ((), but on the basis of the husband's name if he did not even mention the husband, her silence is not satisfied ((2)), as the mention is not required ((3), and if she is not in doubt about the truth of the statement, then she must not say anything (or say anything else).

(And the disobedient by her card[1]) By obstetric, or menstruation, or surgery, or harassment[2][3], or fornication: i.e. she has a virginity judgment in that her silence[4] is satisfactory.

(And she said: I repeated first of saying: Shut up): I mean, if (1) said the husband to the virgin adult (2) reached you to the cocktail and I stopped, and she said (3): No (4) but I repeat (5) and the saying is her saying (6)

(And accept (2) show him (3) on her silence (4), and do not swear she if he does not (5) show (6)): This (7) is with my father Hanifa - may Allah be pleased with him - on the basis that he does NOT swear in the marriage. (8) (And Luli's marriage is small and small.)

(Then her husband's father and grandfather remained), and in others, the younger two broke up when they reached puberty, or learned of the marriage afterwards.

(Wiscott Baker[1]) A scholar of marriage is satisfied with it (i.e. at puberty, or knowing about it after puberty) (and her choice does not extend to the end of the council), and if she is ignorant of it, then if she remains silent after adulthood or knowing because she does not know that she has the choice, her silence is satisfying and does not excuse ignorance.

(Apart from the one who is ignorant of her choice) (6): i.e. if she believes in the community, and has a husband who proves her choice, if she does not know that she has the choice, then ignorance is an excuse; because she does NOT devote herself to learning, unlike the free ones, because the quest for knowledge is a duty on every Muslim and Muslim, and if it is said that our words in the early years when they reach puberty are not burdened with the laws, we say: If the boy and the girl, then what should be on them to learn the faith and its laws, or what should not be on his guardian, and should not leave my prayer, the Prophet said, "If you do not pray to him, then you should not approach him".

(And the choice of the lamb (((1)) and the thief ((3))) does not invalidate ((5)) without express satisfaction, or its signification), the express to say: I have been satisfied, and the signification to do what shows satisfaction such as kissing, touching, and giving the lamb ((8)) the dowry, and accepting the thieb the dower.

(Nor by their establishment[(1)] on behalf of (2) the council, [and the condition[(3)] of the judiciary to annul the one who has attained puberty and not the one she has emancipated](4))(5): The first [(6)] is to impose harm on the husband other than annulment of the emancipated woman, as it prevents[(1)] increasing the husband’s ownership over her. The consideration of divorce in our view[(2)] applies to women. If she is emancipated, the ownership becomes over her with three divorces (3) after it was with two divorces (4), and the annulment is Failure to do so does not require a judge to rule.

(And if [(1)] one of them dies before the separation[(2)] of puberty or not, the other inherits from him); For the validity of the marriage between them[(3)].

(And the guardian [(1)]: the agbah [(2)]): meaning the agbah himself[(3)]: any male who is connected without the mediation of a female[(4)]. As for the agbah with others[(1)], such as a daughter, if she becomes an agbah through a son, she has no guardianship over her insane mother, and likewise the agbah with others, such as a sister[(2)] with a daughter, has no guardianship over her insane sister.

(In the order of inheritance and blocking (1)[(2)]): That is, the part [(3)] came first, even if it was low, then the parent, even if it was high, then the part of the close relative, such as a brother, then his descendants (4), even if they were low, then the part of the distant parent, such as a paternal uncle, then his descendants (5), even if they were low, then his father’s paternal uncle, then his descendants (6), then his grandfather’s paternal uncle, then his descendants (7), closest to the closest, then preference (8) [(1)] by strength of kinship: i.e. precedence. Al-Ayani(2) on Al-Aalati(3).

(condition) Freedom, responsibility, and Islam in a born Muslim (conditions) (conditional) (conform to the Muslim belief) without a disbeliever, then the mother, then a widow, then an heir, then one who has no heirs, and then a guardian, if he dies, then his inheritance is his.

(And the furthest one) (And he marries) (and he marriages) (With the expectation of the nearest one.) (And then he says he did not wait (and then he said he did NOT wait.) (and so the fatwa) (The insane parent of her son, even if with her father) (On the basis of what was said that the son is in the gang) (Send the efficiency) (In the lament)

Proportion: Some of them are competent for each other, and the Arabs some of them [are competent for] each other: i.e. the Arab who are not from the Quraish.

I know that all who are from the sons of Nadar bin Kanannah are Quraysh, and as for the sons who are above the Nadar, they are not, but they are qualified in the relation to the Arabs; because the Aajem have lost their relation.

In Islam, a Muslim is not qualified for his parents, nor is a Muslim qualified to his father. Freedom is not a slave, or an incapacitated person.

And religion, if a fornicator is not declared competent for a daughter of a good man, then he is not competent for the daughter of the good man.

(And so it is with the first way; because the inability to perform the dowry and the expenses due is realized in it; (2) with the increase of the loan; (3) and (4) (and capable of them being able to enjoy great sums of money; 5) it is true because money has gone; 8) and smell, it is not considered after him but so that he cannot perform the duty, which is the expensing and the money.

(and craft[(1)]), or forks ((2), or a barber ((3)), or a canas, or a tanner not competent ((4)) for a perfume, or with a buzzer ((5), or a drawer ((1), [with which ((2) a boy (()))))))).