អ៊ុមដាតុល រីអាយ៉ះ (ការពន្យល់ក្បួនច្បាប់វីកាយ៉ះ ហាណាហ្វី)

(On every pure) connected with a blow, (of the kind of earth) (2) as dust, and sand, and stone, as well as (3) as chalk and arsenic.

As for gold and silver, if they are melted, then they are not melting mixed with dust, and if they have dust on them, then it is not permissible to melt them. And if they do not have dust, then the ashes are not allowed to be placed on a place where there is impurity, although it is permissible for the prayer to be performed there.

And as for my father Joseph, may Allah be pleased with him, it is not permissible for him except with dust or sand.

(If he is not drowned) (2) If he knuckles a curtain, or breaks a wall, or is like a wheat, and his face and arms are covered with dust that he cannot part until his hand passes over it, (with his ability to lift it) (3) The intention to perform the prayer is imposed in the timm as opposed to the towel, even if there are two events (such as a virgin, and an event that must be revealed) (3) He should intend them, if the intention of one does not fall on the other, but one of them is enough.

It is not permissible for a Muslim to pray with such a hymn, unlike his father Joseph, who had the right to pray, and it is a condition for the hymn's health to have a purposeful intention, whether it be that it does not rise without purification as prayer, or rises as Islam.

And they have: intentional proximity that is only suitable for purification, the timm[((3)] for the funeral prayer, or for the recitation of the prayer, this timm may be performed, and if the Timm touches the sacrament or enters the mosque, the prayer is not appropriate; because he did not have intentional closeness, but it is permissible for him to touch the sacraments, and enter the Mosque.

(And if he does so without intention, then he will surrender his prayers to this light as opposed to the Shaafi, may Allah be pleased with him, and this is based on the matter of intention in the light.

(And it is prescribed in time) an agreement, (and before it) as opposed to the Shafi'i, and (Allah be pleased with him), that it is not permissible for him to pray in the first place. The time has come, this is based on what is known in the origins of the jurisprudence. (4) That the earth is behind the water is necessary for him, and we are behind the absolute. (1) In In Innain Tahir and Najas, the timm is permissible in contrast to him, saying: "The earth is beyond the reach of the Muslim even to ten arguments". (4) He supports what we say.

He mentioned (1) in ((المبسوط)) (2): that if not asked of him and prayed he did not answer; because the water is usually poured. In another place of ((المبوسوط)): he (2): if he is with his companion water then he must ask him only on the saying of Hassan bin Ziad - may Allah be pleased with him -: then he says the question is humiliating and in it is some embarrassment, and did not proceed except to push the embarrassments.

But we say: The water of purity is usually poured, and not in the question of what he needs humiliated, he asked the Messenger of Allah - peace and blessings be upon him - some of his necessities.

And in the Ziyads: If a traveller sees with a man much water, and he is in prayer and has gained on the thought that he will not give it, or doubt, he has gone on his prayers; because he has a valid initiation, he must not be cut off by doubt except if he is outside the prayer, and has not been asked of him, and if he does not have the ability to start with doubt, then his ability and his inability are doubtful, if he gains on the idea that he gives him a cut, the prayer and the request for water.

Then he said: If he finishes his prayers, he asks him and gives him, or he gives at the price of the example, he is able to resume the prayer, if he does, then he gives, but he revokes it. I say: if you want to absorb all the sections:

So know that if he sees water (1) outside the prayer and prayed and did not ask after the prayer; to show the helplessness or (2) the power, then as mentioned in the ((al-masūṭ)) [not done] (3) whether he prevailed on his thought of giving, or his absence, or doubt in them, which is the matter of the one who gives. (1) If he saw in prayer and did NOT ask, then if he saw outside the prayers and did Not ask, and then asked him, then his prayers would be annulled. (2) If his praying was annulled, then he would be considered innocent. (3) If his prayer is annulled whether he gives or withholds, or doubts in them.

And the other: that he completed the prayer[1] if he thought that he was being given, then asked him if he gave his prayers, and if my father was killed; because it appeared that he thought it was a mistake in a different way; a matter of investigation; because then the kiss is in the area of investigation, and here the judgment runs on the truth of the ability and the inability, so he establishes the predominance of the doubt their place is easy, if his difference does not remain their place.

(And he spits it out): Contrast the light, and his power over sufficient water to purify it, even if he judges the water and does not dim, then he does not re-temper.

But he said: Sufficient to purify it, until when the abdomen is washed and the water has not reached to the back, and he uses the water and brings forth a new event which must be light, so they both drink: then he finds of the water that which is sufficient for them, the champion of his championship, in the right of each of them. If it is not sufficient for one of them, it remains in their right.

And if it is enough for each of them to wash the gloss alone, because the shin is thicker, then does the washing of the glossy return the timing to the event?

If the timing is first, then the glow is washed, then in the re-timing there are also two novels. If it is diverted to the event, then its timing in the right of the gloss is crossed by the agreement of the two novelles. This is if the timings for the two events are one timing, but if the Timing for the scene, then it's timed for the episode, and then the water is found, so in the faces mentioned.

If it's not enough for anyone, the water in the glitter is used to reduce the glow, and the gloss is used for the event. If it is not enough, the glossy is not the light, and it is washed, and then it is used. If enough is the light and not the glare, then the light remains on it.

Then only the power is proved if he is not devoted to something more important, even if his body or clothing is unclean. He turns it into uncleanness, then the power proves: by the way of pornography, and by the means of possession.