អ៊ុមដាតុល រីអាយ៉ះ (ការពន្យល់ក្បួនច្បាប់វីកាយ៉ះ ហាណាហ្វី)

(And do not spoil it by crying, (2) by mentioning Paradise, or the Fire, (3) by bowing with excuses, (4) by praying for what is not asked of people, (5) by doing little, (6) by being against many things, and by passing by someone, and sinning. (3) If he passes in his mosque on the ground without hindrance, the mosque is one of the words that came to the doer by breaking, and in which the conquest on the measure is permissible. (5) and the jurists if they say: by the conquer they wanted to prostrate, and if they said: by wanting to break, (1) they do not find a breach, which is only a difference in the measure in the first sense, so they fulfilled the measure, and the existence of the measure continues in the second sense.

In the explanation of the prostration position detail, know that the prayer if it is in the small mosque, then passing in front of the mosque where it was, where it should be sin; because the little mosque is one place, it is before the Mosque where he was in the judgment of the place of prostration, even if it was in a large mosque or in the desert.

And at some places: the position on which the view falls if the worshipper is looking in the position of his prostration has the rule of prostration, and he sins by passing in that position.

If I know this, if the praying man is on a stool, and the other passes in front of him under the stool (2) there is no doubt that he did not pass in the place of his prostration, so he does not sin on the first story, and on the second, if he passes under the prayer man, then if he looks at the spot of prostration then he does sin, and therefore he said: (and the members if he was on a Stool), take the second story.

(Wiggers[1]) In front of him in the desert a vesture as big as an arm[2], and a thick finger[3] on one of his eyebrows,[4], and does not place it,[5][6][7][8][9][10][11], does not line it, and sees it[11][12] or the sign does not mention them.[12][13]

And he hated it: the saddle of the robe, in Morocco, is to send it without including its sides, and it is said: to cast it on his head and loosen it on its knees, I say: this is in the talisman, but in the robe it is to throw it upon his shoulders without entering his hands into its quantity, and to include its ends, and its ends are to include the earth, and his ends.

(And he played with it and his body, and his hair was out of proportion): in Morocco: he gathered the hair on his head, and said: for him, and inserting his limbs into his hands, and winking his fingers, and reaching out his hand until he heard, and turning his back, and looking to his right and his left with his neck, and to look at his back.

(And turn the stones over[1]), and prostrate him[2]): i.e. put the hand[3] on the propeller, (and extend it[4]) (i.e., stretch it[4]), (actually it[5]), which is to sit on two knees, (waftrash his arms[6]), and squat it without excuse,[7][8] and stand the imam in the mosque's top: i. e. in the altar, that the altar be large, stand alone in it, (or on a stand, or on the ground alone): the imam stands on the floor and the people on the stand.

(And to stand behind a row in which he found a frog and a picture): any picture of an animal, (in front of it, or with its shoes): that is, on one of its sides, (or in the ceiling, or hanging, if it is behind it, and under its feet he does not hate).

(Hasra his head for laziness, or to indulge in it): i.e. it is not meant to be indulged in the insult, it is disbelief, but to be careless of it, and to keep its boundaries, (not to humiliate), and in the clothes of the suit, which is what he wears in the house, and does not go with it to the great, (and wipes his forehead) from the dust in it and looks at the sky, and prostrates himself on the roof of his house, promises the Aayah, and praises, and wears a garment with images, and a robe, and leaves the mosque, and closes its doors.

He does not make a map with plaster and gold water, and he stands in it. He prostrates himself in his roof, praying to the back of a man who is speaking. He is on a mat with images of a small statue that does not look like a statue of an animal, and his head is wiped off. He kills a living animal, or a scorpion in it, and urinates over a mosque.

Bab sala ((1) utter and naufal[(2)) (Utter three rak'ahs[(1)] ugb[([2]) ((3)), this is at my father Hanifa[(4)) ((5) - Allah be pleased with him - , and as for them and at the Shafi'i (a) ((6)) - God be pleasing him - he is a year ((7) ], (peace be upon him): i.e. by peace one is not pleasing to the Shafee, ((((1)) (2) - (w[k[knt][3)] ((4)) before the third prostration, ( ((6) - God is pleased - the kneeling is upon him after the prostration and ((7)) only raises his hands, then never rests in it.

(And he reads in every recitation of it the fatwa, and the sura[1] and follows the qanat after the kneeling of the wether, and does not follow theqanat at dawn, but remains silent): i.e. if the imam reads the qanut of the Wether after the knee, then the muqtadi follows him, and if the Imam goes at dawn he is not followed by the muqadi, but stays silent, and more accurately, he stays quiet while standing.

(Wesen[4]) Before dawn, after noon, and Morocco, and dinner two rak'ahs,[5] and before noon, Friday and then four with one delivery,[6][7][8][9]), and love[9], the four before noon[10] and dinner and afterwards.[10] He hated[91] more flute on four[11] with delivery of day, and on eight nights, and four[11] is better in color.[7]

And he imposed the reading in my knees, and all the strings and the flute, and he needed to complete the fluta, he was wary of starting as if he thought he had not reached the back, so he began in it and remembered that he had prayed. What he had begun in it became a flute that should not be completed even if he denied it.

And he spent two prostrations (i.e. if he broke in the first or second prostration), that is, if he started in four prostrations of the flute, and spoiled it in his first prostration, he did not spend the first, and not the second, as opposed to Abi Yusof. (ii) - may Allah be pleased with him - because he did NOT start in the second prostrations, and because he stood up to the third, he only spent the last, because the first had been done. (iii) This is based on the fact that each prostration of the flutes is separately prayed, (as if he had left[1]) reading his prostrations or the first one, or the second one, one of the second ones, or one of first, or first and one of second not.

So know (1) that the origin (2) of my father Hanifa - may Allah be pleased with him - is that leaving the reading in the first two recitations of the first verse nullifies the consecration (3) so that the construction of the second verse does not fit the first stanza, and in one recitation it does not even spoil the performance (4) so that it does fit the second stanza.

And when Muhammad - may Allah be pleased with him - leaves in one rak'ah, he also cancels the reading until the second is not completed. And when my father Yusuf - may Allaah be pleated with him, he does not cancel the reading, but only the performance is corrupted, so the second shafa'ah can be completed, whether the reading is completed in one of the first, or in two.

If you know this, then know that the questions are eight; because leave reading:

Either it is limited to one shaft, and this is in four (3) pictures, which is what he said in ((the text)): or the first, or the second, or one of the two, or a first one, and in these four the two knees should be done unanimously. It is not limited to two shafts, and these are also in four issues; because: either the leave in each of the first with all the second one, as if he had left reading his shaft.