អ៊ុមដាតុល រីអាយ៉ះ (ការពន្យល់ក្បួនច្បាប់វីកាយ៉ះ ហាណាហ្វី)

(And hated the marriage) (2) with the condition of analysis, and the solution to the first (3) and the second husband destroys what is below the three, who divorced without it, and returned to him after another returned to it by three (1) as opposed to Muhammad (2) - may Allah be pleased with him - and the proof by three if she said: it was resolved in a period that she could endure, and prevailed on his supposition (1) to believe it was solved for the first (2)): it was said[3]: less than that period nine and thirty days must be three menstruations and two, less the period of menstruation three days, and less the purity fifteen days.

(He swore an oath to prevent the wife from stepping on his feet.) (The duration of the oath is four months, for the nation two months.

And his judgment: (1) a shot of bainarna in bar, and the atonement and (2) the punishment in haneth.

He said: Allah does not draw near to you, nor does He draw close to you four months: the first is perpetual, the second is temporary, (or if your nearness is to perform Hajj, or fast, or do good), or you are a divorcee, or my slave, he is free, he has come to know that its nearness in the term is a ha'nath, and the penalty is the penance in the oath to Allah, and in the other.

If the alliance was temporary for four months, and he did not draw her close, and the alliance fell even if he had not drawn her near after that, it does not show, but in the eternal alliance if she drawn him near and did not draw her near four months she shows second, then if she did, and drawing her near for three months, she shows third, and this is what it means to say: (He draws her near again if another term goes by after a second drawing in a plain, then another one after a third): say it in a play without drawing.

(And remain the oath after the third, not the elevation, then if) (And if) the nearness of it is disbelief, and it is not shown by elevation: i.e. (In the eternal oath) If three divorces are made without sacrifice, then the alliance remains; because it has not been made, the oth has not dissolved, but the eleation has not remained, if it is made after the husband, the second, and its proximity ... (6) The penance must be paid; for the survival of an oath, even if it has been made not show by eleation, because the eleations have not been kept.

(Say: Allah does not make you nearer two months, and two months after [1]), these two months are Eila [2], except after a day [3]), that is, if he said: Allah makes you nearest two months and stays a day, then he said, Allah makes him nearer the two months to you after the first two months. He was not a Wali; because on the first day his covenant was on two months; and on the second day it was on four months but one day.

And Allah does not bring you near a year except a day.

And no Iala from the outside and a foreigner from afterwards, but a reverse divorce like a wife.

If he is unable to perform the duties due to illness of one of them, or the younger of the two, or to raise her, or for a journey of four months between them, then he should say: "Go to her, do not release after him. If his term has passed and he is incapacitated, then correct him before his term, so he should do it slowly".

And you are on the wrong side of the law: if you intend to divorce him, then you are obviously, if you wish to reveal him, or three, or lie, then what is the intention, if the intention is to forbid, and you have not said anything, then it is forbidden.

The door of the castle is open to the public, and it's not too late for a man to take his wife's dowry. He has to pay her a dowry, and he has to take the credit for it.

(If he divorces her with money, or on money))) 1) Sign Payne (2) (3) If she accepts, and require her money))) 4) If he divorced or divorces: with liquor or a pig)))

If she says: [(1) ] strip me of what is in my hand, or of what I have in my hands of money, or from theirs, then do nothing in her hand, nothing was required in the first, and she returns what she caught in the second, and three, and five, and theirs in the third. If she snatches from her slave, she shall keep her innocence from his guarantee, deliver it if she can, and its value if she cannot.

If you ask for [(1) ] three thousand, or a thousand dirhams ((2), then one of them falls [(3) ] in the first ((4) bayna ((5)) by one-third of a thousand, and in the second ((6) retrograde ((7)) without anything at my father Hanifa - may Allah be pleased with him -): but they fall bayna by one third of a thousands.

If she says: "Divorce me three by a thousand", she makes a thousand instead of three, and if she divorces one, she must pay one-third of a thousand; because the parts of the joint are divided into parts of a joint.

But if she says: "Tell me three times a thousand", then the word: upon; for the condition, and the divorce is valid, then Abu Hanifah - may Allah be pleased with him - carries it on him, and parts of the condition are not divided on parts of it, and Abu Yusuf and Muhammad - may Allaah be pleated with them - carried on the oats, in the sense of the ab, as in I sold a slave for a thousand, or for thousands.

The answer is that the sale does not justify its suspension by condition, and carries a necessity, and not necessity in divorce, for the validity of its condition. (If he says: "Tilove yourself three thousand, or on a thousand, then one did not fall") because the husband was not satisfied with the statement only that you handed him the whole thousand, and did not hand over, other than her saying that she divorced me three thousand; because if she had not been satisfied by the statement of a thousand she was satisfied to give one another.

(If 1) he said: You are divorced, and you have a thousand, or you are free and you are a thousand; then you accept (2) or not, you divorced and you were divorced without anything): this is with my father Hanifa - may Allah be pleased with him - and with them if you divorce a woman you are divorcing with a thousand and if you marry a woman, you are divorce with a thousands, and if they do not accept nothing happens, they made the (the) (they) (who) said: and you (whom) (are) for the present, and the present is the condition of the condition, and Abu Hanifa (which means) made the present for the affection, and fit the two sentences in being two names indicating affection.

(And the dismissal: opposition[1] in her right[2]) until the return is valid: i.e. if the affirmation is from her[3], then before the acceptance of the husband the return of her is valid, (and the condition of the option for her[4]) (1): This is with my father Hanifa - may Allah be pleased with him, but they do not have the option condition for anyone, the divorce is a reality, and the replacement is a duty, and is limited to the council, i. e. if affirmation by her is necessary the husband must be accepted in the Council[5]).