អ៊ុមដាតុល រីអាយ៉ះ (ការពន្យល់ក្បួនច្បាប់វីកាយ៉ះ ហាណាហ្វី)

(Or murder by punishment (1) [(2)] or retaliation (3); Because this killing is not unjust, (or he was wounded[(4)] and he inherited[(5)] by sleeping, or eating, or drinking, or being treated, or sheltering him[(6)] in a tent, or transporting[(7)] from (8) the battle alive[(9)], or remaining sane at the time of prayer, or commanding[(10)] something(11), [and praying over them(12)][(1)](2))(3), he inherits The wounded: that is, a burden from the battle with a spear, and inheritance in Sharia law: to be accompanied by some of the amenities[(4)] of life, or one of the rulings of the living is established for him, so if he remains sane at the time of prayer[(5)] he is obliged to pray, and this is one of the rulings of the living, and the will is inheritance according to [Abu Hanifa and](6) Abu Yusuf - may God be pleased with them - in contrast to Muhammad[(7)] - may God be pleased with him -(8). (And if he is killed[(1)] out of transgression, or he blocks the way for washing(2) then the funeral prayer is not offered over him(3)). [And God knows best] (4).

Chapter on praying in the Kaaba[(5)] (Sahih[(1)] in it[(2)] obligatory and voluntary prayers): mentioned in ((Al-Hidaya)): contrary to (3) Al-Shafi’i - may God be pleased with him - in both (4)[(5)].

What is mentioned[(1)] in the books of al-Shafi’i is that it is permissible[(2)] if one faces the wall of the Kaaba, even if one faces the door, while it is open, and the height of the threshold is not as high as the back of a saddlebag(3)[(4)] it is not permissible(5).

And also in his books (1): If the Kaaba collapses[(2)] and God forbid[(3)] it is permissible[(4)] to pray outside of it, facing towards it, and it is not permissible inside it unless there is a tree cover in front of him(5), or the rest of a wall(6), and this is a strange ruling[(7)]; Because the permissibility of praying outside it at the discretion of the qiblah indicates that the qiblah is either the ground of the Kaaba, or its air, [it must] (1) be permissible in it without (2) requiring that there be something high in front of him, such as the back of a saddlebag. (Even if his back is to the back of his imam[(3)], not[(4)] to the one whose back is to his face)(5); Because this [(6)] is progress. (And he disliked [(7)] above it)(8); Out of reverence for the Kaaba, and in ((Al-Hidaya)): It is not permissible according to Al-Shafi’i - may God be pleased with him - (9). In his books: [(10)] it is not permissible unless there is something high in his hands (11).

(Follow along, flying around it, and some are closer to its front than those who are not on its side) (ii) Know that the Kaaba has four sides according to its walls. (iii) The four, the standing on the side where the Imam is, if it is closer to it than the Imam will be (iv) advanced on the Imam other than the standing. (v) In the other three sides, the one who is nearest [to the Kabah] will not be advanced upon the Imam.

The Book of Zakat[1]

(She) only answers in a row around me (she) apart from his original need (she).

I know that zakat is only paid in the form of zakat, and that the zakat can be paid in four different ways, and most of them have different prices, so I'm in charge of the zakah, and this is what is mentioned in the guide.

In it he considered[((2)]; because this requires that if the turn on the scaffolding pays zakat whether he finds the sky, or not, as in travel[(3) ], then he establishes the place of hardship, and the license is given to him whether he found))) hardship or not. But not so, but it must be with the turn of something else, which is the price (((4))))) as in the two: i.e. gold and silver, or the sum ((6) as in any reward, or intention of trade in other than what we have mentioned, even if he had a slave not for service ((1)), or a house not for residence, and he does not have a trade in which the zakat is not payable, but on him ((2) the turn ((3)).

He must be above his original needs such as food, clothing, furniture, house, riding horses, servants, housing, weapons, professional machinery, and books for his household.

(Malmuk[((1)]a tamma malik: any neck[(2)], wida(3), (on a free man charged): any sane[(4)], adult, (Muslim ((5)), do not answer to offices ((6)))))); for the lack of a complete king, he has a king of the hand no king of a neck, (and debts demanded))))))))) from (11) (a) slave as much as his religion ())); because his king is not superior to the original need, which is to pay the debt, but is bound by being demanded of3) a slave even if he is a demander of God does not prevent the duties of zakat, as those who own a portion of some of it ()) are busy with God as a vow ()) or a sin ()))) or share in zakat ()) ())))) if he has debts, he does not answer them, nor does he answer his debts ()) as far as this is concerned.

(Not in money lost, and fell into the sea, and was robbed, and buried in the wilderness, and forgotten his place, and debt, and denied him years, and then confessed him to a people, and took no confiscation, and reached him after years, these examples, examples of money, and we do not pay zakat in money, unlike the zakat of the shepherd, who is pleased with God; based on the condition of the king, he is the owner of a neck full of hands, and the dispute, if the money reaches the owner, does the owner have any knowledge of his past debts or debts, or if he is a judge or judge, or a judge, who has no knowledge of the past debt or debt of his relatives?

(And there remains not to trade what he bought for her, but his service, and then it does not become to trade, and his intention is not to sell, and what he did not sell, his intention was not for trade, his will was not to inherit, his property is not his gift, or his will, or healing, or reconciliation, or peace, from God. His intention was with his father Joseph, not with Muhammad, and he said, "The dispute is the reverse", so he decided that except for the pilgrims and the monks, if the zakat is to be paid, it is for trade.

Then this intention is only considered if there is a time when the cause of the king has occurred, even if the intention of the trade is after the reason of the King has occurring. It does not have to be answered in which the zakat [structure of trade] is given.

Then the king's cause must be an optional cause, even if the intention of the trade is that the time you have the inheritance does not pay in it, then that optional reason, should it be a purchase or not?

(And performing not except by a structure you have joined with it, or by a separation as much as is due, and you give it to all his wealth without intention of resignation, and by the other not to my father Joseph, that is, if you give all his property without intention to give the zakat, if your father Joseph gives you some of his wealth, you give him a hundred dirhams, even if you believe in one hundred dirhms, it will fall to you.

Zakat (Zakat) is the payment of money (nine-tenths of a tenth of a dollar) five hundred and fifty-five, and thirty-three hundred and forty-four hundred and sixty-four sheep.

And in every fifth of the camels, a cow, a sheep. Then in every twenty-five, a girl gives birth.

Then in sixty-six daughters of Bonn (1) [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [11] [11] [12] [13] [14] [14] [14] [15] [15] [16] [17] [18] [19] [20] [20] [21] [22] [23] [24] [25] [25] [26] [26] [25] [26], [27] [27] [28] [28] [28] [29] [30] [30] [31] [32] [33] [34] [35] [35] [30] [45] [46] [46] [40] [47] [48] [48] [50] [49] [48] [59] [60] [48]

Then in every five sheep: [with the two ears] (then in a hundred and forty-five daughters giving birth and two eards).