អ៊ុមដាតុល រីអាយ៉ះ (ការពន្យល់ក្បួនច្បាប់វីកាយ៉ះ ហាណាហ្វី)

(And leave the year behind in two cases): (And let him know whether the assumption is true or not, (and then spend it before his shift) (And the other two) (and the other 7) Do not spend it at all.

And the one who is aware of the virtue of the group is not the beneficiary of a group, but the one that is aware about its virtue: i.e. if he swears to pray, then he will pray alone. Does he come to the mosque when he is old?

Some of our elders, among them the Karkhis - may Allah be pleased with them - said: No; the sunnah is only obligatory if it is performed by the community, but without it it is not.

Al-Hassan bin Ziad - may Allah be pleased with him - said: "Whoever misses the group [wanted that] (1) pray (2) in the mosque of his house begins (3) with writing, but it is more proper (4) to come with the tooth, then the Prophet - peace and blessings be upon him - kept on it.

(Whoever (1) followed the example of a kneeling imam[(2)] and stood until he raised his head without realizing his rak’ah), contrary to Zafar - may God be pleased with him -.

(Whoever (1) bowed [(2)] and his imam followed him[(3)] in it, it is valid (4)), contrary to Zafar - may God be pleased with him - what he performed before the imam does not count [(5)], so what he built on it, we said[(6)]: Participation (7) was found in one part.

Chapter on making up for missed prayers[(8)] (imposing order between the five obligatory prayers[(1)] and the Witr prayer if all of them were missed, or some of them): That is, if all of them were missed, then it is necessary to take care of the order between the five obligatory prayers, as well as between them and the Witr prayer. Likewise, if some of them were missed, and some were temporary, then the order must be taken care of, so the missed prayers must be made up before performing the temporary prayers. Because of his statement (2): And the Witr, and this according to Abu Hanifa - may God be pleased with him - is contrary to them [(3)] based [(4)] on the obligation of the Witr according to him.

(And he should repeat Isha’ and the Sunnah[(5)], not Witr, if he knows that he prayed Isha’ without ablution and the other two[(6)] with it), meaning remembering[(7)] that he prayed Isha’ without ablution, and the Sunnah and Witr with ablution, he should repeat Isha and Sunnah; Because [(1)] it is not (2) correct to perform the Sunnah even though it was performed with ablution; Because it follows the obligation(3), but Witr is an independent prayer[(4)] according to him, so its performance is valid. Because even if the arrangement was obligatory between him and Isha, he performed Witr claiming that he had prayed Isha with ablution, so he [(5)] forgot that Isha was his responsibility, so the arrangement was dropped, and then he also made up for Witr; Because he is (6) years old with them.

(Unless [(1)] time is limited [(2)]), the exception (3) is connected [(4)] to his saying: the order is imposed, and the meaning [(5)] is that time is limited for making up and performing it, and if the remaining time is such that it accommodates some of the missed time with the temporary one, [then he makes up what he can[(6)] time with the temporary one (7)](8), as if he misses Isha and Witr prayer, and there is nothing left of the time for Fajr except that (9) is sufficient for it(10) Five rak'ahs complete the Witr prayer, and he performs Fajr(11) with Abu Hanifa - may God be pleased with him -, even if noon and afternoon have passed, and there is nothing left of the time of Maghrib except what [he prays](12) seven rak'ahs in which he prays noon and sunset.

(Or I forgot, or missed six (1), whether recent or old (2)). It was said: The six and below are recent, and what is above them is many (3). This is also the case in (Fawa’id) ((Al-Jami’ Al-Saghir Al-Husami)) (4), (I said (1) after many or not, so my time is valid if someone left a month’s prayer and regretted it, and began to perform the timely prayers, then abandoned an obligatory prayer), this is an offshoot of his saying (2): whether old or recent, because if he began to perform the timely prayers, it becomes missed (3) The month is old, and it (4) is dropped from the order, so if he leaves an obligation, it is permissible, while mentioning it, to perform a temporary performance after it. (Or he fulfilled the month’s prayers, except one or two obligatory prayers), this is a branch of his saying (5): I said after many or not, because when he fulfilled the month’s prayers except one or two obligatory prayers, the missed prayers decreased after many, so the first order does not return unless he makes up for all, and according to some sheikhs, if I said after many, the order returns (6), and Imam al-Sarkhasi chose the first, said (7) the author of ((Al-Muhit)) (8): And he has the fatwa (9).

(He prayed five times, remembering that he missed them, the five days are invalidated, and if he performs a sixth, all are valid, and if he makes up for the missed prayers, the hypothesis (1) of the five is invalid, not the basis of it). A man missed a prayer, and he mentioned it, and performed five after it. These five were invalidated due to the necessity of the order, but according to Abu Yusuf and Muhammad - may God be pleased with them - it is invalid, not suspended, which is the analogy (2), and according to Abu Hanifa - may God be pleased with him - it is invalid, suspended, if he performed a sixth, all of them are valid. If he makes up for the missed prayer, then the five days he performed are invalid, describing its obligation. The invalidity of the obligation does not necessitate the invalidity of prayer according to Abu Hanifa and Abu Yusuf - may God be pleased with them - in contrast to Muhammad (3) - may God be pleased with him -. But Abu Hanifa - may God be pleased with him - said that corruption is suspended; Because if each one of them became corrupted due to the necessity of taking care of the arrangement in an unstoppable manner, then when the sixth was performed it became clear that the care of (4) the arrangement was in a lot, and this is invalid, so we said: By stopping until it becomes clear that the care of the arrangement if (5) was in a lot is not permissible (6), or in a little then it is permissible (7). Chapter on prostration (8) forgetfulness

(After one salutation (9) he must perform two prostrations, a tashahhud, and a salutation if he introduces a pillar, or delays it, or repeats it, or is not obligatory, or neglects it (1): such as bowing before reciting, and delaying standing until the third, in addition to the tashahhud (2)). It was narrated on the authority of Abu Hanifa - may God be pleased with him - that whoever adds a letter to the first tashahhud must perform the prostration of forgetfulness, and it was said: The prostration of forgetfulness is not obligatory by saying: O God, bless Muhammad, And the like, but what is considered is the amount in which he performs a pillar, (and two bowings, and speaking loudly in what is silent (1), and its opposite (2), and abandoning the first sitting, and it was said (3): All of these (4) lead to abandoning the obligatory duty. It is not obligatory by the forgetfulness of the person following the prayer, rather it is obligatory (5) by the forgetfulness of his imam if he prostrates (6), and the one who is late prostrates with his imam, then he makes up for what he missed (7). And whoever](8) forgets about the first sitting, and he is closer to it, he will repeat it and not forget it(9), otherwise he will stand up and prostrate for forgetfulness, and if he forgets about the last one, he will return unless he is restricted to prostration, and prostrate for forgetfulness, and (10) is a restriction that turns his obligatory prayer into voluntary prayer, and he includes a sixth if he wishes), but he said if he wishes; Because it is a voluntary prayer that he did not intentionally initiate, so he is not obligated to complete it.

(And if he sat for the last, then stood up by mistake, he should repeat what he did not prostrate for the fifth and say the salutation, and if he prostrated for it, it is obligatory and he added a sixth, and he prostrated for forgetfulness. The two rak’ahs are voluntary, and they are not made up if they are interrupted, and they do not replace the Sunnah (1) of Dhuhr.) If you say, why did he say before this issue: And he added a sixth if he wanted, and he said in this issue: And he added a sixth, and he did not say if he wanted, even though the two rak’ahs were voluntary in both cases (2), so that if he cut it off, it would not make up for it, so in this issue (3) he added the sixth, restricted (4) by his will.

I said: Adding the sixth in this issue is more certain than including the sixth in that issue, even though if it was cut off, there would be no ruling on the two issues. This is because its obligation has been fulfilled in this matter, but by delaying the salaam, the prostration of forgetfulness must be performed in these two rak’ahs. Prostration of forgetfulness to compensate for the deficiency of the obligation is obligatory in these two rak’ahs. If (1) he interrupts these two rak’ahs by not prostrating for forgetfulness, he must abandon the obligatory prayer, and if he sits from standing and prostrates for forgetfulness, he will not perform the prostration of forgetfulness according to the Sunnah method (2), so he must join a sixth, sit for the two rak’ahs, and prostrate (3) for forgetfulness. Other than that issue, the hypothesis has been invalidated, so what we mentioned about correcting the shortcomings of the obligation does not exist here, except (4) that the origin of prayer is invalid according to Muhammad (5) - may God be pleased with him -, so knowing that adding the sixth to avoid invalidity is confirmed in this issue, so he did not say if he wanted, but rather said (6): Do not intend (7) for the Sunnah of Dhuhr; Because the Prophet - may God bless him and grant him peace - perpetuated it with a basic prohibition.

(And whoever follows his example in both of them, prays it (1), and if he spoils it, he will make up for it.) Because he legislated intentionally, (according to Muhammad - may God be pleased with him - he prays (2) six, and if he messes up, he does not make up for it), just as the imam does not make up for it (3). (Whoever (4) performed two rak’ahs and prayed two rak’ahs, then prostrated without building on them (6)); Because the prostration of forgetfulness occurs during the prayer, (if it is built, it is valid): that is, if he prays this prohibition as a voluntary prayer without renewing (7) the prohibition, it is permissible.

(peace be upon him) he will come out of it suspended (until he recovers) (1) taking it, and nullifying its light with laughter, and becoming imposing it four times (2) the intention of the residence if he prostrates (3) afterwards, and otherwise not (5) (6): i.e. the worshipper who has to prostrate the saho if he is asleep in his last prayer before he prostrated to the sahoo he will bring him out of the prayer suspended, he will see that if he has prostrated for the sahoe afterwards peace judges that he has not come out from the prayer, if he does not prostrate, but refusing the prayer judges he has been out from it until he has taken a ladder, then followed by a human being, then prostrating to the Saho the recovering is correct, and if he did not kneel, then he has refused the prayer he will be asleep.

If he surrendered, then intended to stay, then prostrated to the side, this became four; because the intention of staying existed after the prayer. (sha'a and bina'a cut-tell his intention) until his prohibition remained. (1) As passed. (doubt the first time he prayed how much he resumed, and if (2) more (3) took what prevailed on his guess; because if more he was in the appeal was embarrassed, (and if he did not prevail take the less, and sat in every position he thought the last of his prayers) (4): It means that doubt that he had prayed three times, or four times, and did not overcome on the supposition that one of them took at least, which is the three but sits there are (5); then he prays another, but he sits; because another can be imposed his prayer, and the last seat.

And he said, "I think his last prayer is not to think one of the parties is likely, [but the illusion is to think] because it's assumed that one party has not prevailed over the other".

[The patient's prayer door] [The door] (The patient is unable to pray) [The person is not able to pray] [the patient is not capable of praying] [He cannot pray] (He cannot perform) [He can perform] for an illness that has occurred [He does not pray] before the prayer or in which he has prayed [He sits down] [he kneels and prostrates].

If he is excused (i.e. kneeling and prostrating), he should bow his head down, and make his kneeling lower than his kneelings, and not raise anything to him.