អ៊ុមដាតុល រីអាយ៉ះ (ការពន្យល់ក្បួនច្បាប់វីកាយ៉ះ ហាណាហ្វី)

(Then the judge makes a distinction[(1)], denies[(2)] his lineage, and attaches him[(3)] to his mother, and it is clear[(4)] with a divorce, for [(5)] he has lied to himself in punishment, and it is permissible for him to marry her.) Because (6) there is no cursing between them, and his saying [(7)] - may God’s prayers and peace be upon him -: ((Two cursing people will never meet together))(8): That is, as long as [(1)] are cursing; Because the reason for their not meeting is cursing, and when cursing was invalidated[(2)] its ruling did not remain, which is not meeting. (And likewise[(3)] if he slanders another woman and commits adultery, or she commits adultery and commits adultery[(4)])(5): That is, it is permissible for him to marry her. If he slanders another woman after they have cursed, then he commits adultery, or she commits adultery after they have cursed, so she commits adultery. The remaining eligibility for li’an is a condition; To maintain his rule.

(There is no cursing by slandering a mute[(1)](2), or denying the pregnancy[(3)] from him(4) even if she gave birth less than six months ago. This is according to Abu Hanifa and Zufar - may God be pleased with them -, and according to Abu Yusuf and Muhammad - may God be pleased with them - cursing is required if she gave birth less than (5) six months; Because then [(6)] it became clear that he was present at the time of the banishment, and Abu Hanifa and Zufar(7) - may God be pleased with them - said that he was not certain[(8)] of the existence of the pregnancy, and if she gave birth for less than six months, then it becomes[(1)](2) as if he said: If you are pregnant, then your pregnancy is not from me, then it becomes clear that she was pregnant, and slander is not valid for commenting on it. (And I committed adultery [(3)] and this pregnancy is from him, and the judge does not deny the pregnancy). Because their curse was because of his saying: I committed adultery, not by denying the pregnancy.

(And from (1) denying the boy at the time of congratulations[(2)](3), or buying a birth machine[(4)](5) is valid, and after that[(6)] no, and cursed in both cases[(7)](8)): That is, in the case of denial at the time of congratulations, and the state of denial is after the time of congratulations.

(And if he denies the first twin[(1)](2), and acknowledges the last one, he has a limit); Because he lied to himself by claiming the second; Because they were created from one water, (and in the opposite case, he curses [(3)]): That is, if he acknowledges the first and denies the second, he curses; Because he slandered the second, and did not retract it, (and their lineage [(4)] from (5) is correct in both ways); Because he recognized one of them, and they were created from one water.

Chapter on the curses[(1)](2) (If he acknowledges that his time has not reached it[(1)] Al-Hakim is a lunar year in the Sahih[(2)]): Al-Hasan’s narration on the authority of Abu Hanifa - may God be pleased with him - that he postpones a solar year, and in the apparent meaning of the narration: a lunar year, so the solar year[(3)] is the period for the sun to reach the point from which it departed in the zodiacal sphere, and that is in three hundred and sixty-five days and a quarter of a day, and the lunar year is twelve months. Lunar, and its duration is three hundred and fifty-four days, one-third day, and thirteen days[(1)].

(And Ramadan[(1)] and the days of her menstruation are among them, not the duration of his illness and her illness(2), and if he does not arrive[(3)] therein, a difference[(4)] shall be separated[(4)] by the judge between them if she requests it[(5)]): That is, if the woman requests a separation, (and it is clear[(1)] with a bullet, and she[(2)] has the entire dowry if he is alone with her, and the waiting period is required[(3)].

And if they disagreed [(1)]: conjunction with his saying: If he affirms, then what is meant is the disagreement starting with it, not after the postponement, (And she was a virgin, or a virgin, and the women looked[(2)] and said[(3)]: A virgin, he swore(4), and if he swore[(5)] her right was invalidated, even if he gave up[(6)], or they said: A virgin, yes[(7)].

And if he postponed [(1)], then they disagreed, then the division here is as mentioned, and her right is invalidated by his swearing where it is invalidated (2) there, just as if she chose him (3), and she was given the choice [(4)] here where he postponed then: that is, it is not the case that either she was married, or she was a virgin, and the women looked and said she was married, then he swore, and if he swore, her right was invalidated, as in the disagreement before the postponement, and if he refused, the woman was given the option, and if they said: She is a virgin, she was given the option as well. And he said: As if she chose him, if the woman chooses her husband[(5)] her right[(1)] to request a separation is invalidated. (And the eunuch [(2)] is like the impotent in it): that is, in postponing it, (and [in] (3) the required one is different immediately): that is, in the instant, (by requesting it): since there is no benefit[(4)] in postponing it unlike the eunuch, since intercourse with him is expected.

(One of them does not have a choice over the defect of the other), contrary to Al-Shafi’i (3) - may God be pleased with him - regarding the five defects, which are insanity[(4)], leprosy (5), leprosy, cerebral disease (6), and atresia. According to Muhammad - may God be pleased with him - if the husband has insanity, leprosy, or leprosy, then the woman has the choice, and if the woman has no; Because the husband can protect himself from harm through divorce. [And God knows best](1).[(2)]

Iddah Chapter [(1)]

(She is a free woman[(1)] who menstruates for divorce and annulment): like annulment: by the choice of puberty, possession of one of the spouses by the other(2), her kissing[(3)] the husband’s son with lust, the apostasy of one of them, and incompetence, (three menstrual periods[(4)] are complete[(1)]), he reported by saying: complete; If he divorces her during her menstruation, [(2)] this menstruation will not be counted as part of the waiting period.

(Like the mother[(1)] of a child whose master has died, or who has emancipated her, and she has intercourse under suspicion[(1)]), such as if she marries[(2)] [(3)] to someone other than his wife, and he does not know her, and he has intercourse with her, (or an invalid marriage[(4)]), such as a temporary marriage[(1)], (in death and separation), the intercourse[(2)] is linked to suspicion and invalid marriage, so the waiting period is three menstruation regardless of whether he dies. The husband, or [(3)] separation occurred between them.

(And for the one who does not menstruate) is a conjunction of his saying for a free woman who menstruates, (because she is young, or old[(1)], or has reached[(2)] age, and does not menstruate[(3)] three months[(4)]): meaning the waiting period for a free woman who does not menstruate due to being young or similar, for divorce and annulment is three months. (And for death there are four months and ten [(5)]): His saying: And for death is a conjunction of his saying: For divorce, and annulment means the waiting period for a free woman to die is four months and ten.

(And for a slave woman [(1)] who menstruates is two menstruation[(2)], and for someone who does not menstruate, or whose husband dies, half of what a free woman has[(3)]): That is, the waiting period for a slave woman who menstruates for divorce and annulment is two menstrual cycles, and for a slave woman who has not menstruated for divorce and annulment, half of what is for a free woman, that is, a month and a half, and as for death, it is half what a free woman also has, which is two months and five days.

(And for the pregnant [(1)] free woman or the slave woman), for there is no difference in the pregnant woman between being a free woman or a slave woman, (and if a boy dies from her (2) she gives birth to the pregnancy [(3)]): That is, if her dead husband was a boy then her waiting period gives birth to the pregnancy (4).

According to Abu Yusuf and Al-Shafi’i (1) - may God be pleased with them - the waiting period [(2)] is the waiting period for death; Because the waiting period for giving birth is only required to maintain water, and that is fixed Paternity, and here the paternity of (3) the boy is not proven.

According to Abu Hanifa and Muhammad, the Almighty’s saying: {And those who are pregnant is their term to give birth to their burden}(1) was revealed[(2)] after the Almighty’s saying: {And those of you who die and leave behind wives should wait by themselves for four months and ten days}(3) so it would be abrogated in the extent of what [(4)] the two verses cover, and he (5) is a pregnant woman whose husband has died.

If it is said [(1)]: What is meant is the first loads whose load ratios have been proven (2)? We said[(3)]: We do not greet, but rather pregnant women who are required to have the waiting period, so their waiting period is until they give birth.

(And for the woman who becomes pregnant [(1)] (2) after the death of the boy (3) the waiting period of death); Because she was not pregnant at the time of the boy’s death, the waiting period for death is determined, (and there is no lineage[(4)] in both aspects): that is, as long as she became pregnant before or after the boy’s death.

(And for the woman of the mouse: for the irrevocable, the longer of the two terms [(1)]): That is, if the waiting period of divorce has passed, which is three menstrual periods for example, and the waiting period of death has not expired, then she must wait for the expiration of the waiting period of death, and if the waiting period of death has expired, and (2) the waiting period of divorce has not expired, [then she must] (3) wait for (4) the waiting period of divorce, (and for the revocable person what is for death (5)[(6)).