អ៊ុមដាតុល រីអាយ៉ះ (ការពន្យល់ក្បួនច្បាប់វីកាយ៉ះ ហាណាហ្វី)

(If she has less than four months before the Hajj, and completes it with the Haj, she may enjoy it, and if she has four months, she will not be enjoying it.)

(Koffi) (1) (((2)) He left his age ((3)) in it: i.e. in the months of Hajj, (and lived in Mecca, or Basra ((5)), and Hajj is enjoyable); because the first journey did not end his return to Basra ((6), he became as if he did not come out of the timetables.

(If he ruined it, and returned from Basra, and made it a pilgrimage, he would not); for the first journey's ruling would have been to return to Basra; he would have remained as if he had never left Mecca, nor enjoyed the inhabitants of Mecca.

And whoever commits a sin during the months of Hajj and Hajj of his year, which of the two has committed a sin in it; because he cannot come out of the period of prohibition except by deeds, and the blood of enjoyment has fallen; because the performance of the proper two nuns has not been accompanied in one journey.

The door of the crimes[(3)] (In Tayib[(1)) ((2) Muharram a member[(3), or his head (blessed) ((7)), or his body (bestowed) with oil: i.e. the use of fat in a member.

Then the two religions if it is a pure oil, or a solution, (2) pure must be blood, (3) at my father Hanifa - may Allah be pleased with him, and they must be charity, and at the shafi'i, (5) if its use in the hair must blood, and if it use it in another, there is nothing on it, (6) and the good oil, (7): as their purple fat, (8) and according to him, blood must be an agreement for goodness.

(or wear[(1)] a stitch[(2)], or cover his head[(3) a full day[(4)], or shave off a quarter of his head,[(5)], or curl his head ((6)[(7)], or one of his ankles[(8)], or cut his ankle, or neck, or cut off his fingernails, and his legs in one board ((9)[(10)], or hand, or man ((11) ], or float to come ((1)), or for the breast side, or for forcing ((2)).

Or he left off ((1) Aaraaf)) (2) before the Imam ((3) ((4)), [or left less than seven ((5) ] The assumption: i.e. to leave three Ashwat, or less than the visitation rounds, (and to leave most of them remained Haram ((6)) until he rounds it ((7)) ((8) ): i. e. if he left four Ashwat and more ((9)) he remained haram (() till he roams, (or rounds the chest ((10)), or four of them, or to seek ((1)), or to stand with the sum of ((2), or to throw the whole ((3), or in one day, or the first throw ( ((4))) ( ((5)), or more: which is to throw (((() the ashram of the Aqaba on the day of the sacrifice.

(Or a loop[1]) in a solution[2], or an umrah, the loop is about me[3], which is from the sanctuary, (not in a mound[4]) returned from a loop, then shortened: i.e. if the mound came out of the sanctum [before the decay][4], then returned to it, and shorten nothing on it, but only to the mount; because a mount if it came out before the analysis, then came back to the sanctified must have blood.[5][6][7]

(or before[(1)], or touch (((2) with desire to descend or not): Know[(3)] that saying: or before; is not conditional on saying: shorten; but is conditional upon saying: o hallik in solution.

(or other[1]) throat, or towel of the assumption of (2) days of sacrifice, or foot of a snake (4) on another, such as throat (5) before throwing, and throat of the comparer before throw, or throat before slaughter, (for him (6) blood): this is the answer of the condition, which is to say: that a good man (7) is forbidden to be a member.

Blood must be shed before slaughter: blood for the throat before its time, and blood for delay. They have one blood, which is only the first.

(And if he wears [(1)] (2) less than a limb, or covers his head, or wears [skin] (3) for less than a day, or shaves less than a quarter of his head[(4)], or cuts[(5)] less than five nails, or five separate ones, or circumambulates to come, or to the chest with freshness, or leaves three of the seventh of the chest, or one of the three Jamarat): which is what follows Al-Khaif Mosque, or what follows it, or Aqaba day after day. Sacrifice[(6)], (or shave[(7)] the head of someone else) in charity is half a sa` (8) of wheat.

If he cleans his throat (1), or shaves with an excuse (2) [(3)]: that is, cleansed (4) a limb, or shaved a quarter of his head, (slaughter, or give in charity three (5) portions of food for six poor people, or fast for three [(6)] days.

And having intercourse with him, even if he forgot, before standing[(1)] is an obligatory duty, he invalidates his Hajj, and he proceeds[(2)] and slaughters, and fulfills[(3)] [the one who meets](4) and they do not separate[(5)]): that is, he does not have to separate from her in making up for what they spoiled(6), and according to Malik(7)[(8)] - may God be pleased with him - he separates from her when they leave[(9)] from their house(10), and when they exhale - may God be pleased with him. - If they enter into ihram, and according to Al-Shafi’i (11) [(1)] - may God be pleased with him - if they reach the place where he laid it down. (And after standing [(2)] it is not spoiled. (3) A camel is obligatory, and a sheep is required after shaving. And in his Umrah before his circumambulation, there are four [circles](4) that invalidate the Umrah, so he went ahead and slaughtered and made up for it, and after four rounds he slaughtered and it did not invalidate it(5): That is, intercourse with him during his Umrah before he circumambulated four [circles](4) invalidated the Umrah[(6)], so he must continue with it, slaughter, and make up for it, and after four rounds he slaughtered and it did not invalidate the Umrah(7) with it.

(If (1) a Muhrim kills a hunted animal[(2)], or indicates that he killed it[(3)] initially, or repeatedly[(4)]): That is, whether it was the first time or not, (inadvertently, or intentionally[(5)], then he must be punished(6), even if seven[(7)]): That is, if the hunt was seven, (or domesticated(1)[(2)], or a captured pigeon[(3)](4), and (5)) He[(6)] is forced to eat it, and his reward is what his people are just[(7)] in killing him, or the place nearest to him(8)): [that is][(9)](10) If he had no value in killing him, then he should stand in the place closest to where he was killed, where he would have value(11).

(But in the seven [(1)] no more than a sheep [(2)], then he may buy with it a sacrificial animal, and slaughter it in Mecca[(3)], or food and give alms [in Mecca](4) for each poor person half a Saa [of] (5) wheat, or a Saa of dates, or barley, no less than it, or fast for each poor person a day, and (6) a surplus [less](7) of (8) food for the poor person to be given [by charity](9) or He fasted one day. This is according to Abu Hanifa and Abu Yusuf - may God be pleased with them -.

As for Muhammad [(1)] and Al-Shafi’i (2) - may God be pleased with them - if a game like [(3)] has a form, it must be so [(4)], then in the gazelle (5) and in the hyena (1) [(2)] there is a sheep, and in the rabbit [(3)] (4) there is a hug (5) [(6)], and in the jerboa (7) [(8)] there is a camel (9), and in the ostrich is a camel, and in the zebra is a cow, and in the pigeon. A sheep, and the adherent [(10)] in this chapter is the Almighty’s saying: {And whoever of you kills it intentionally - a recompense equal to what he killed of camels, which just people among you will judge as a sacrifice that reaches the Kaaba, or atonement for feeding the poor, or the equivalent of that as fasting, so that he may taste the evil of his affair}(1), so Muhammad and Al-Shafi’i - may God be pleased with them - carry [(2)] the proverb to the proverb as an image with evidence of interpreting the proverb with blessings. We say [(3)]: The proverb in guarantees is not known (4) in the Sharia, unless what is meant by the proverb is a form and meaning in the proverbial things, or a meaning: which is the value in non-proverbial things. As for the cow, it is not known like (5) the wild (6) donkey (7), nor is the calf of the ostrich, and likewise the remains of the animal.

So his saying: {of blessings}[(8)]: meaning a being of blessings, so the meaning is that what is due is a reward (1) similar to what he killed (2), and it is the value of a being of blessings, by buying some blessings for that value. Then his saying [(3)]: {It is judged by just people} supports this meaning, as the evaluation requires the opinion of just people, and were it not for the evaluation [(4)] First, how is the choice between blessings, atonement, and fasting proven?

Also [(1)]: If he does not have a similar blessing, then according to Muhammad and Al-Shafi’i (2) - may God be pleased with him - what is obligatory according to Abu Hanifa is obligatory first, so the proverb is based on the value and the verse has no indication of this meaning.