អ៊ុមដាតុល រីអាយ៉ះ (ការពន្យល់ក្បួនច្បាប់វីកាយ៉ះ ហាណាហ្វី)

(and the ears) with a hundred (two): i.e. with the water of the head (three) unlike him (four), the renewal of the water to wipe the ear (five) has.

(And intention, and order) (1) which (2) is written on it: which order (3) mentioned in the text of the Qur'an, both (5) are imposed (1) by him, and the intention is stated (2) by him: ((Only deeds are with intentions)) (3) (4).

And our answer is (1) that the reward is contingent on the intention of an agreement, the reward must be estimated, or something is estimated. (2) It includes (3) the reward, towards: judgment of deeds by intentions, the judgment of reward is apparent, and judgment of judgment, it is (4) of two kinds: worldly as health, and other as reward, and the other is unanimously agreed.

If it is said: Such a saying comes in all worship, there is no indication of the condition of intention in worship, and that is false, the one who holds to this saying.

We said [(1)]: we appreciate ((2) the reward[(3)], but the intended in the purified worship is ((4) the reward,[(5)], then if it is omitted from the intended it does not have validity[(6) ]; because it has not begun only with being a worship other than the light, since it is not a worship that is (1) intended, but a law ((2) a condition of the prayer's license, so if it left ((3) the reward denied being an worship, but this does not need to deprive it of its validity ((4) since it cannot be believed that it did not start only a worship, it remains valid in the sense that it is the key to the prayer ((5)) ((6)), as in the rest of the strips ((7): purify the garment, the place, and cover the surah, it does NOT require the law in anything of it ((8).

And as for the arrangement, say: {Wash your faces} (2); {Forces to offer facial washing, forces to offer the rest arranged; because offering facialwashing with disorder [in the rest] (4) contrary to the consensus.

We said: mentioned after the letter wow, so wash this total, there is no indication of it (2) to offer face washing.

And if he does, when he deduced from this verse, the consensus was not complicated, so he reasoned with it on the order of the rest without evidence, and stuck to his claim.

And I saw in their books: the reasoning with the saying - Prophet -: ((This is a light (this light) does not accept Allah's prayer except with it)) ((4)), and this light was ordered, and he imposes the order (that light) (1)). And I have a good answer, which is that it was lighted once, and said - Prophet (peace be upon him) -: ("This is the light that Allah accepts prayer only with it"), so this saying only goes back to the time, not to other things; because this light does not empty: either it is to be (the light) starting from the right, or [from] (the) left. And also: either is it to be (5) as a matter of prepositions, or not.

(and loyalty) (i.e. washing the organs required) (iii) in order to ensure that the first organ does not dry out.

And upon Malik (may Allah be pleased with him): It is an imposition, and the proof that the things mentioned in the year of the Prophet's observance are without proof of their assumption.

That is to say, if you say: "There is no doubt that the Prophet - peace and blessings of Allah be upon him - used to wash his body with the right hand", and no one saw that he started with the left, it should be a year.

I said: The year is not kept on him by the Prophet (peace be upon him) with the exception of a few times, if it is kept for worship, then it is the guidance of the Sunnah, and if is kept as a custom, then the extra years, the wearing of clothes, and eating, and the introduction of the right hand man at the entrance, and so on.

And our speech in the first (chapter) (3), and the Prophet's (peace be upon him) continuance on the faith was from the second (chapters) (4), and this is understood from the explanation of the Sahib of the Guidance (6) by saying: ((Allah loves the faith in all things, even the taking of a shoe and the prostration)).

(And wipe the neck; for the Prophet - peace and blessings be upon him - wiped over it.)

What came out of the two ways (whether it's usual, or unusual: like a worm, the wind, etc.) and the outgoing of the forehead, the male, etc., and in it the difference of the elders.

(Or from another[1]) if he is unclean[2] (1) Sal[2] to that which is cleansed: i.e. to a place which must be purified in the sentence, either in the light, or in washing.[3] [4] . And at the Shafi'i (1) - may Allah be pleased with him - outside of the two paths the light does not break.

Saying: If it is unclean, related to saying: or from another, and the novel uncleanness, by opening the gym: which is the source of uncleannesses, and as for breaking the gym, what is not pure, this is in the term of the lawyers, and in the language he says: unclean thing defiles, it's unclean and unclean. But he said: sal; because if the exit does not exceed, the light does not break at us, and breaks at the Zafar - may Allah be pleased with him.

And also (1) if the ulcer occurs (2) (3) then it passes, and it was in case if it didn't, it didn"t pass.

And so if he bites something, or misses his teeth, or puts his finger in his nose, he sees the trail of blood, or he is scattered and the blood comes out of his nose and hangs. We say: Yes; but the little one is not out, and the impurity that is settled in its place does not fall.