អ៊ុមដាតុល រីអាយ៉ះ (ការពន្យល់ក្បួនច្បាប់វីកាយ៉ះ ហាណាហ្វី)

And when he is old enough, he will wash his hands and feet with water. When he grows old enough to wash his feet, he must wash his face with water, and when he gets old he must be clean.

(And on the semen[1]) with washing it, whether it is wet or dry, (or rubbing it dry) This is if the male head is pure that with the ([5]) and did not pass the urine from the head of its excretion, or exceeded and saved ([6]), there is no difference between the dress and the body in the appearance of the novel, and in the novel of al-Hassan about my father Hanifa - may Allah be pleased with him - does not cleanse the body with rubbing.

(The sword[1] and the blade of the sword[2], the carpet running water on it at night[3], the earth and the wages[4], the ground furnished by the palisade,[5][6] and the going of the trail to the prayer not to the timmams: i.e. it is permissible to pray to them, and the timms are not permissible[7] in them, (and the same applies in the Maghreb) [7]: it is a house of reeds,[8] and the object here is the vest that is on the surface of the reed, (a tree and every thing standing in the earth if it becomes unclean, then it dries to pure), it is the chosen one, and what is cut from them is washed only by him.[8]

When he mentions the purification of impurities, he began to divide them into heavy and light ones, and stated what is forgiveness of them. He said: (And he estimated the blood) from unclean, heavy as the urine, heavy like the wine, and heavy like a donkey, and a rat, a moth, a roth, a whip, and what is less than a quarter of a garment from what a horse eats and a bird does not eat.

(The weight of the dirham is considered as heavy as a heavy, and its area as wide as the palm in the slave), the width of the palm is the widths of the bottom of the hand, which is inside the joints of the fingers. (The blood of the fish is not polluted, and the mules and donkeys are not defiled); because it is doubtful, the unclean does not lose its purity from doubt.

(And Paul shone forth like the heads of needles[1]) is nothing, and the water rose[2] on unclean, unclean as his cup): i.e. as the water is unclean in its reverse, he is the rose of uncleanliness on the water.

(And he prays on his inner garment) (i.e. if the garment is not battered) (ii) (and on the end of the mat another end of it is unclean) (iii) One of them moves by moving the other or not, but he said this as a precaution against the saying of one who said: It is permissible to pray on the other end if one of the two ends does not move.

(And in a dress in which there appeared a semina ((1) a wet robe of filth ((2) a wrap in it, not as something drips ((4) if evening): i.e. a back in it so that the water does not drip if evening, (or put ((6)) moisture on a muddy stomach in which two robbers are (1), whip, or stain one end of it, forget it ((2) and wash the other end without checking): that is, it is not necessary to investigate in washing one side of the dress.

(As we are weary of the redness[1]) You trample on it and divide it into two, or give it away, (3) some of it, and purify the rest, know that if you give some, or divide the wheat, each of the two parts will be pure, as each part may be unclean in the other, so consider this possibility in purity; for the place of necessity.

(v. 7) To be induced by (v.) 1) every event: i.e. outside of one of the two ways, (other than sleep, and wind) (v.), if I say: if the event is being induced outside of the one way, then the exception of sleep is redundant, if not bound by it, then in every event other than sleep and wind, the induction is one year, in the sense of (4) in the break and about, and not so.

I said: "The event is outside of one of the two paths, except sleep is not turned; because it is like this; because sleep is only breaking down; because there is a presumption of going out of the paths.

(By a stone, he cleanses it until he purifies it without a number of years): (i.e. there is no number of teeth in it) We have, unlike Shafi'i (may Allah be pleased with him), (He takes care of the first stone, and accepts the second one, and takes care (of the third one) in the summer, and the man takes care, and considers the second and third one in the winter, taking care of going to the side of the door, and taking care against him, then in the survey, taking a careful and thoroughly careful approach to the purification, and in summer he takes the first one, [before the second]); because the privation in the prayer is never stronger; because he does not take care to buy it, then he takes it, and then he goes to the mosque, in order to be excused; and because he is not in the habit of praying; and in the case of those who do not accept it, he does so because he knows that he is in a state of abstinence.

(And wash it after the stone is washed), he washes his hands, and then the outgoing person is too relaxed and washes it with a finger, or two fingers, or three without its head, then washes the hands again, and must wash his hands in the impurity of the outgrowth, more than a dirham, this is the doctrine of Abi Hanifa, and Abi Yusuf - may Allah be pleased with him - is to be over the limit of the dirhams, and when Muhammad - may Allaah be pleated with him, is considered to have overstepped the limit.

(And not stagnate with bone, and ruth (1), and food (2), and right (3), and hate (4), reception (5) of the kiss and its reception in the void) and this is no different with us (6) in the buildings, and the desert.

The Book of Prayer [1]

(The time for dawn) (3) from morning (4) the object (5) to the dawn of intelligence (6) beware of the object (8) from the rectangle, which is the false morning.

(And to appear from its disappearance to reach the shadow of everything like it except the fading of the vanishing) (1) It is necessary here to know the time of the disappearance, and the coming of the Vanishing, and its way (2) (3) To level the earth so that some of its sides are not high and some are low: either by pouring water, or by erecting balances of the settlers (2) Drawing a circle on it, called the Indian circle (4) In its center a scale is erected to be (1) after its head from three points of the circumference of the circle equally (2) and to have its edge raised by a quarter of the diameter.

The head of the shadow is outside the circle in the early hours of the day, but the shade diminishes until it enters it, and it marks the entrance of the circles, and the shadows diminish to some extent. After midday, it marks out the exit of the arc, and halfway between the entrances and exits, and draws a straight line from the middle of the arch to the center of the circuit. This line is the halfway point to the other end of the circumference. This is the daytime line.

And the last one, if the shadow of the scale is like the two scales, then the scale will disappear. For example, if it's the fourth of a scale, then at the last hour of the afternoon it will become like the scale. The scale and the fourth, this is in a story about my father, Hanifa, and in another story about him.

(And for the afternoon from him to her disappearance) The afternoon from the last time of the afternoon on the colon[(1)] until the sun goes down[(2)](3).