អ៊ុមដាតុល រីអាយ៉ះ (ការពន្យល់ក្បួនច្បាប់វីកាយ៉ះ ហាណាហ្វី)

I say: in the interpretation of the Company in Tahrim and Performance Tolerance, it should be said: that one of them builds his prohibition on the prohibition of the other, or builds their prohibition upon the third, and the company in the performance: one of the two be the Imam of the others in what he does, or have an Imam in what they do so that it includes the company between the Imam and the Imam; the alignment of the woman Imam corrupting the prayer of the Imam with [that he does not] (6) (7) Sharing between them is a crime and performance with the explanation that they mentioned.

And also I do not find any benefit in mentioning the company in the ceremony, but it is enough[(1)] to mention the company at the performance, the imam if preceded by the event then succeeded another, and someone went ahead (((2) by the caliph, the company is in the performance is constant [in the performance](3) between the one who followed the calip and the first imam, and everyone who followed him as they have an imam in what they do, which is the calith, and no company among them in the funeral; because the one following the calich built his prohibition on the funeral of the Caliph, and the First Imam and those following him did not build their prohibition upon the funeral, there were no (5) among them the company was in the ritual, however, if the woman was one of the two, either of the initiates, the initiators, or the initiated, the movement would not be corrupted by the other crimes.

So I say: The company in performance does not exist without the company in inquiry, and the company may exist without company in the performance, as in the foregoing, there is no need to mention the company, this is if the imam intended the imam of the woman, but if he did not intend to imitate the woman he would spoil her relations; because she did not read on the basis that the reading of the imam was a reading for her, and was not so, she remained without reading, and he knew from this matter that if the woman followed the imam in parallel to a man who does not follow her only that the imam intends to imitation her, but, if she did NOT follow a parallel to the man, does the imam require, in a novel, the novel.

(My mother prayed with a reader and my mother, or left in the others illiterate and corrupted all prayers): i.e. if my mother read and illiterated all the prayers, but the reader's prayer; because he left the reading with the ability to them, and the prayer of the illiterates; because they are both; because if they want in the community, they must imitate the reading; to be his reading a reading for them, they left the assessment reading with ability to it, and if the readable in the other illiterating all the prayer is corrupted as opposed to Zafar - may Allah be pleased with him, then the imposition of the reading has led in the first, we said: the reading in all the Prayers must be a question, or assessment, and there is no.

[ Door of the event in prayer ] [ 1 ] [ 2 ] [ 3 ]

The event occurred and was completed. The event took place against the shafi'i, and if the shahi'i had remained behind, his prayers would have been prayed, and his father, Hanifa, was not; because going out by his own doing was an imposition on him, and the appeal was better.

When he mentions a general ruling for all worshippers, he separates the ruling of each from the imam, the monk, and the devotee, and says: (And the imam drags another to his place): this is the interpretation of the exclamation, (then he shows up and is there, or returns): i.e. if he wants to be done where he wants, and he returns to the first place, but it is better; because in the first the lack of walking, and in the second the performance of prayer in one place, he tends to wherever he wants.

(And so the singular) ((1) ): i.e. ((2) if he wishes to be done where he is placed, and if he wants to be returned ((3)). ((4) empty his Imam): connected with his saying: and is there or returns ((5)), and the conscience in his Imam returns to the first Imam ((6), and his Imam is the one who succeeded him, the caliph is the Imam of the first imam, and for the people, (and if he does not return ((7): i. e. that ((8) if his Imam, who is the Caliph, has not emptied, he returns the Imam and is succeeded by his successor ((9). ((9) (and so the Muqtadi): i .e. if ((10) his Imam has been emplied, then he is expelled, or returning, and even if he has not emptyed, he will return.

(If he was a jinn, or passed out, or dreamed a dream, or slept in his prayers, and his light did not dim with it, he dreamed, or laughed, or spoke deliberately, or suffered a lot of pain, or asked, or thought he had spoken, and he left the mosque, or crossed the ranks, and appeared outside, and then his throat broke, and if he did not come out, he became a hero, and knew that these incidents were rare, and were not in the sense of the text, which is to say - the Holy Prophet (peace and blessings of Allah be upon him) said: "Whoever goes to the mosques, or goes to his rooms, and does not speak on his own terms".

(If he did it intentionally after the martyrdom, or did work, he died) ((1)); for having gone out by doing it ((1), (and cancelled it afterwards): i.e. after going out to see my father Hanifa - may Allah be pleased with him - (seeing the deceased) water, and removed ((3)); the scanner was frightened by an easy work, but he said by a simple work; because if he did a lot of work there, his prayers would be answered, (and he would spend ((4)) the term of his scanning, and learn the Ammi Surah ((5) ]), and get a naked robe ((2)), and be able to ()) spit on the corner, and remember the ( ((5)): that is, to the owner of the order, (says the old reader ((6)), and ((((7)), he had no excuse for this, and he did not have to go out in the middle of the tenth century, and (9) he had to make an excuse for what happened in the past.

(As well as the imam's laughing, and his event deliberately spoiling the prayers of the previous one): i.e. voiding the praying of the former; for falling during his prayers; (no words and leaving the mosque); i. e. if the imam speaks after the martyrdom does not void the prayer of the latter; because the speech is as peace from him to the prayer.

If he does not read, he spoils his prayers; because the recitation is a lot of work, the state of necessity is allowed, i.e. if the Imam is present, he must be present, whether he is the latest Imam, or a mere Imam, he should be presenting an unprecedented understanding, however, if he is a preacher, he is present.

(The Imam's prayer is performed first, and he offers a notice; to greet them, and when he completes it[1]) and the first only when he is empty does not harm him: i.e. when the predecessor completes the Imam' s prayer if he finds the Imam in the presence of the Imam, and the speech, and leaving the mosque spoils his prayers, and also the prayer of the First Imam; because he found during their prayers only when the First imam is empty that he has become humble and realized his successor so that he did not miss anything.

(Whoever kneels, or prostrates, then prostrates it.) (3) He repeats what happened in it if he kneels. (4) It is inevitable. (5) And what he mentioned in it is a nuisance. (7) He must repeat the kneeling and prostration that he did.

(If one mother is one, then the man is an imam without intention if he is and if not, then he is corrupted) (his prayers): i.e. if one mother was the latest imam, then if the deceased was a man, he becomes an imam, without the imam intending to be his imam; because the intention is to appoint him, and here he is appointed, and if he was a woman, or a boy, then it is said to corrupt the prayer of the imam, because the woman or the boy has become his mother to appoint her, and it was said to not corrupt; because there is a disclaimer, not in the image of the man but he becomes a mother; for his appointment and his right, and why he does not reach here, as he did not; and if the imam was a doorkeeper, but the imam did not have a door, then what does the imam have to do with it?

(Verse 2) The speech, whether it be in sleep, or peace intentionally, is bound by intention; because peace is not corrupted; because it is a memory, and in the unintention it makes a memory; in the intention it makes words, it does not bind the response intentionally; and it occurs to me that it is fired; because the peace response is not from memory, it is speech, and it speaks.

(And whine, and wail, and weep, and cry, and grieve, and mourn, and lament, and groan, and sigh, and whine without excuse, and smell anguish, and answer, and reply, and say, and tell, and hear, and see, and do, and open it upon the other's face, but he said, and opened it upon his own face, because the opening on his face does not corrupt. Some of the elders said, If he read the prayer before him, or went to another verse, he would corrupt the opening of the prayer of the conqueror, and if the Imam took it from him, he also corrupted the prayers of the Imam. And they did not understand.

(And reading it[(1)] from a scroll ((2)), and his prostration on uncleanness ((1)), and prayer (( 2) ] (( 1) with what he asks from ( ((2) people ((3)), towards their lips my husband flanna, or give me a thousand dinars, and about that, (and eat it ((4)), and drink ((5)), and every work much (((6)), differed ((7)) our elders in interpreting the work much: he said (() (()): he is what needs in it ()) to move his hands.

And it was said: "What the prayerful exalts, Imam Sarkhsi said: This is nearer to the doctrine of my father Hanifa - may Allah be pleased with him - that he should always delegate to the opinion of the one who is filled with it".

(Whoever prays a recitation[1] and then starts, prays fully if he starts in another one[2] and otherwise completes the first one[3]): i.e. if he prays the recitation of a prayer, then starts: i. e. new prayers without raising his hands[4][5][6], then he starts another prayer and does not count the other one, and if he begins in the first prayer, the knees are counted, and the first is done.