អ៊ុមដាតុល រីអាយ៉ះ (ការពន្យល់ក្បួនច្បាប់វីកាយ៉ះ ហាណាហ្វី)

He loved to pay what he could for a day, and he hated to pay two hundred dirhams to a poor man who was not in debt, and to transfer it to another country except to his relative, or to Ahog of his own people.

A pitcher of barley, or flour, or sorghum, or grain, or raisins, or half a pitcher, or a half-pitcher, and a pound of wheat or barley seed, or eight pounds of corn, or lentils. A pound is a measure of the quantity of corned beef, or wheat.

And I have weighed the mash, the good stored millet, and the barley (1), and made them into a measure, for the mash is heavier than the wheat, and [the] [good] millet (2) of the barly, so a measure that is filled with eight pounds of millet is filled by less than eight pounds, so the assumptions are that the farmer should be valued at eight pounds; because if he valued the [good]" millet, then whenever he does so, he makes eight pounds out of it, even if he hopes for less than that if he is mixed with the first wheat.

Then I know that this is the Iraqi one, and the Hijazi one, five pounds and a third of a pound, the duty of the Shafi'i, four pounds, and a half of wheat, and we have half of the Iraqui one, which is a menorah, and that the forty-eight ounces is a stack, and one-half a pound is a hundred and eighty ounces.

And if he is a free Muslim, he must pay zakat even if he does not sleep. We have mentioned in the first book of Zakat that the alms are due with the eight, or the sum, or with the intention of trade. If he has a zakat, which is an excess of his original need, if it is from one of the rich, or fasting, or trade money, then he must give alms.

(for himself) poor, and his servant (a) king (b) even if he is a manager (c) or a mother of a child (d) or an unbeliever (e) not for his wife (e), not for the elder son, not for a rich child, but for his wealth and offices (f) and his slave to trade, and a slave to him (a slave) only after he returns, not a slave or a slave between the two of them (i) for this is my father Hanifa (may Allah be pleased with him) [i], but (ii) he has no favourable night (3) for him (if he is pleased) [iii] for the choice of one of them, then he who becomes a champion of the tribe of the pharaoh (s) must try it (i), for he who has knowledge of it, or has knowledge about it, has no pleasure in it (ii), and he who does not have knowledge thereof, has a disgraceful night.

(No. 1) to one who died in his night, unlike the Shafi'i, he answers him (because he knows) at sunset, (or as-salam, or born after sunrise, he does not answer them all together.

(If it comes) (If you come) (if you come, you must come) without separation between the term and the term. (If I come, I must come.)

The book of fasting[1] ([[(1)) ([[fasting]](2): is[(3)](4) to leave eating and drinking and trampling from morning to Morocco ((5) with the intention ((6)).

The fast of Ramadan is imposed upon every Muslim, and is a duty, and a burden, to perform and to judge.

It is stated in the guidance that the fast of Ramadan is obligatory; for it is written: {(((1)) upon you the fasting is obliged; and upon its obligation the consensus is held; and for this reason the disbeliever is disobedient, and the pledged is a duty; and it is said in the hadith that the pledge is a general obligation, namely the plight of the sick, the purification, the prayer of the funeral, and not a definite obligation.

I say: If the vow is intended for worship, such as prayer, fasting, pilgrimage, etc., then the obligation is unanimously confirmed and the proof is conclusive. If the evidence is presumptuous, it should be a presumption, as should the fast of atonement, because the proof of it is a consensus-supporting statement.

So the Sahib of the Guidance said: The vow is a duty, he could have wanted to impose the duty, as he said in the opening of the Book of the Fast: The fast is a strike: a duty and a sin.

(Ramadan, and the vow appointed) (b) The structure of the night to the Great Sacrifice (c), (d) Know that the day is from morning to sunset, (e) The intention must be in the middle of the day, (f) It must be prior to the great sacrifice.

In the small collector: structure before midday: i.e. before midnight. In the short-term: to the end.

(And an absolute structure) (1) [((2) ], or structure of the soul, and performance ((3)) Ramadan structure of another duty except in sickness, or travel ((4)), but ((5) ] on what we intend ((1)), and the vow appointed for another duty ((2) Nuwah ( ((3))) [(4))): any performance of Ramadan ((6) another duty than in illness or travelling ((7)), it falls from that duty ( ((8)), and if a vow to fast on a certain day ((9)), another ((10) falls from it, whether a traveler or resident, a patient or a sick person.

The phrase ((the summary)) is this (1): It is permissible to perform Ramadan with the intention before the legal middle of the day, and with the intention of a voluntary prayer and with an absolute intention[(2)], and [with the intention](3) of another obligatory, except during travel, or illness, and likewise with the voluntary prayer[(4)] and the specific vow except in the last(5): That is, the ruling on a voluntary prayer and the specific vow is the ruling on performing Ramadan except in the last[(6)], which is the other obligatory. (The voluntary intention is with an absolute intention before the meridian [(7)] and not after it.

A condition for making up for it, [and expiation] (1), and an absolute vow is to spend the night and specify it (2) [(3)]) What is meant by spending the night: to make the intention during the night.

(And if the night of doubt(1)[(2)] is clouded (3)): that is, the thirtieth night of Sha`ban, (he does not fast except as a voluntary fast[(4)], even if he fasts for another obligatory fast, he will hate it(5), and it is waived[(6)] for him in the more correct opinion): that is, he waives the other obligatory fast in the more correct opinion(7), and it was said: it is voluntary; Because anything else is forbidden from it, so the obligatory [(8)] cannot be fulfilled with it [in full](1), (if it does not appear[(2)] its Ramadan, otherwise [(3)] then on its behalf[(4)]): That is, on behalf of Ramadan, for fasting in Ramadan is performed with the intention of another obligatory.

(And the supererogatory (1) in it): [i.e. on the day of doubt](2), (I prefer consensus if it coincides with[(3)] a fast that he is accustomed to, otherwise[(4)] the elite(5)[(6)][(7)]) such as the mufti, the judge, (and[(8)] others(1) break the fast) after noon. And no fasting[(2)] if he intended if tomorrow is Ramadan, then I will fast [on his behalf](3), otherwise no(4)[(5)]. And he disliked(6)[(7)] if he intended that tomorrow was Ramadan, then I would fast on his behalf, otherwise it would be on behalf of another obligation, otherwise it would be on a voluntary obligation): [i.e. [(8)] [if](9) he had intended that tomorrow would be Ramadan, then I would fast on that behalf, otherwise it would be a voluntary fast(10)](11), (and if [(12)] his Ramadan appeared, it would be on his behalf); For the existence of absolute intention, (Otherwise[(13)] then it is voluntary[(14)] in both of them): that is, in what he said: Otherwise, it is due to another obligation, and in what he said, otherwise, it is voluntary.