本章的依据是至高者的话语:“信道的人们啊!当你们起身礼拜时,你们应当洗脸,洗手至肘,摩头,并洗脚至踝。”{56}以及先知(愿安拉赐他平安与祝福)的圣训:“安拉不接受没有洁净的拜功,也不接受来自非法所得的施舍。”

The basis of this chapter are the words of the Exalted, UO ye who believe! When ye rise up for prayer, wash your faces, and your hands up to the elbows, and lightly rub your heads and (wash) your feet up to the ankles”,56 and the words of the Prophet (God’s peace and blessings be upon him), “Allah does not accept prayer without purification nor charity from misappropriated proceeds”.

因此,法学家们依据这些证据一致认为,洁净是拜功的条件之一,尽管他们对其究竟是有效性的条件还是义务的条件存在分歧。他们对于它是除丧礼拜和拜倒(即诵读某些《古兰经》经文时的叩拜)之外所有拜功的条件并无异议,而关于这两者则存在一些异议。产生分歧的原因在于“萨拉”(拜功)一词的含义存在多种可能。他们对该词是否适用于丧礼拜和诵经叩拜存在分歧:主张“萨拉”一词适用于丧礼拜和叩拜本身的人(他们是多数),要求为其规定这种洁净条件;而认为该词不适用于它们的人,理由是丧礼拜中没有鞠躬和叩头,诵经叩拜中也没有站立和鞠躬,因此他们没有为其规定这种洁净条件。在这一主要问题之下,与本章相关的问题共有四个。

The jurists, therefore, agreed that purification is one of the conditions of prayer, because of these evidences, though they differed on whether it is 3 condition of validity or a condition of obligation. They did not disagree that it is a condition for all forms of prayer, except the funeral prayer and prostration, that is, the prostration of recitation, for there is some deviant disagreement about that. The reason for this are the different possibilities in the meaning of the term “salah” (prayer). They differed as to whether the term applies to the funeral prayer and prostration on reciting certain QuPanic verses. Those who maintained that the term “salah” applies to the funeral prayer and to prostration (of recitation) itself, and these are the majority, stipulated this form of purification for it, while those who held that the term does not apply to them, as the funeral does not involve bowing or prostrations, and there is no standing or bowing in prostrations (of recitation) either, they did not stipulate this form of purification for it. There are four issues related to this chapter under this main issue.

马立克、艾卜·哈尼法和沙斐仪认为，触摸《古兰经》文本（穆斯哈夫）须具备洁净的条件，而泽incl派（扎希里派）则认为不必如此。分歧的原因在于，至高者的经文“除洁净者外，无人能触及”中的“洁净者”，指的是人类还是天使；以及这句话是含有禁止之意的命令，还是仅仅是陈述。认为“洁净者”指人类、并将此句理解为禁令的人主张：除洁净者外，任何人都不得触摸穆斯哈夫。认为此句是陈述、并将“洁净者”理解为指天使的人则主张：经文中并没有将洁净作为触摸穆斯哈夫条件的依据。既然《古兰经》和圣训中都没有相关证据，此事就应当归于原本的无约束状态，即允许。

Malik, Abu HanTfa, and al-ShafiT held that it is a condition for touching the mushaf (copy of the Qur’an), while the Zahirites held that it is not. The reason for disagreement is whether the meaning of the words of the Exalted, “Which none toucheth save the purified”,57 refers to humans or angels, or whether this statement implies a prohibition or is just a report. Those who deemed the word “purified” to mean humans, and interpreted the statement as a prohibition, said that it is not permitted for anyone, but the purified to touch the mushaf. Those who interpreted it as a report and interpreted the word “purified” as an allusion to angels said that there is no indication in the verse about the stipulation of purification as a condition for touching the mushaf And as there is no evidence in the Book or in the sunna, the matter is to be left to the original rule of non-liability, which is permissibility.

多数学者以阿慕尔·本·哈兹姆的圣训为据提出其观点，即“先知（愿主赐福并平安归于他）写道：‘唯有洁净者方可触摸《古兰经》。’”阿慕尔·本·哈兹姆的圣训在学者间存在争议，关于是否有义务依此行事，有人认为其中出现了书写上的讹误（tashif）。不过，我曾见伊本·阿布·穆法瓦兹断定，若其传述人可靠，这些圣训是可信的（sahih），因为它们是先知（愿主赐福并平安归于他）的书信。关于阿慕尔·本·舒艾卜从其父、从其祖父所传的圣训，也有同样的说法，尽管则辽希尔派（Zahirites）否定这些圣训。马立克对未成年人触摸穆斯哈夫作了例外规定：他们即便未洁净，也可触摸，因为他们尚未达到承担责任的年龄。

The majority argued for their opinion on the basis of the tradition of cAmr ihn Hazm “that the Prophet (God’s peace and blessings be upon him) wrote: ‘None but the purified touch the Qur’an.’”. The traditions of cAmr ibn Hazm are disputed among the scholars with respect to the obligation of acting upon them, as a writing error (tashif) occurred in them, though I have seen Ibn abMufawwaz declaring them as sahih when reported by reliable narrators, for they are letters of the Prophet (God’s peace and blessings be upon him). The Sarne is said about the traditions of cAmr ibn Shu^yb from his father from his grandfather, though the Zahirites reject them. Malik made an exemption in the case of minors touching the mushaf when they are not purified, as they have not reached the age of liability.

法学家们在某些情况下，对于大污者（性不净者）是否有义务进行（小）净（小洁净）存在分歧。第一种情况是：一个人犯有大污，想要继续睡觉。多数学者认为应当推荐进行小净，但并非义务。则希尔派（Zahirites）认为这是必须的，因为有圣训从先知ﷺ那里传来：欧麦尔曾问安拉的使者ﷺ，如果他在夜间发生大污（如性交或射精），应当怎么做。安拉的使者ﷺ对他说：“你应当小净，并洗净你的阴茎，然后去睡觉。”这一圣训也通过阿伊莎传述。多数学者选择了第5（种观点）。

The jurists disagreed about the obligation of (performing the minor) ablution or a person who was sexually defiled, in certain cases. The first is when, a ving committed a major hadath, he wishes to continue sleeping. The Majority upheld the recommendation of ablution, but not its obligation. The Zahirites maintain that it is obligatory, because it is established from the Prophet (God’s peace and blessings be upon him) through the tradition of (Umar that he asked the Messenger of Allah (God’s peace and blessings be upon him) what he had to do when he is involved in a major hadath (like intercourse or seminal discharge) during the night. The Messenger of Allah (God’s peace and blessings be upon him) said to him, “Perform ablution and wash your penis, and then go to sleep”. This is also related from him through <A isha. The majority chose 5

将该命令理解为推荐性的，并因其与入睡时须有的洁净义务不相容，而将字面含义搁置一旁，这即是法理上的相容（即"legal compatibility"）。

to construe the command as a recommendation and to relegate the literal meaning due to its incompatibility with the obligation of purification when the intention is to go to sleep, that is, legal compatibility.

他们（多数学者）还依据其他圣训来论证这一观点，其中最可靠的是伊本·阿拔斯的传述：安拉的使者（愿主的赐福与平安降临于他）曾从厕所出来，有人给他端来食物。有人对他说：“要不要我们给您拿来洁净用的水？”他回答说：“我是要去拜，才需要去做小净吗？”在某些传述中，有人对他说：“您要去做小净吗？”他回答说：“我还没有决意去拜，所以才需要去做小净。”以此作为依据是很薄弱的，因为这属于经文最微弱的一类推论。他们还依据阿伊莎的传述来论证，即“安拉的使者（愿主的赐福与平安降临于他）在身有大污之后，不接触水便去睡觉”。然而，这一传述是薄弱的。

They (the majority) also argued for this on the basis of other traditions, the most authentic of which is the tradition of Ibn cAbbas that the Messenger of Allah (God’s peace and blessings be upon him) once returned from the privy and was brought food. It was said to him, “Should we not bring you (water for) purification?” He replied, “Am I going to pray that I should perform ablution?” In some versions, it was said to him, “Would you perform ablution?” He replied, “I have not resolved to pray as yet, so that I may perform ablution”. Seeking support from this is weak, for it is one of the weakest kinds of implication of the text. They also argued on the basis of the tradition of <A>isha “that the Messenger of Allah (God’s peace and blessings be upon him) used to go to sleep after being involved in a major hadath without touching water”. This, however, is a weak tradition.

同样,对于大净(janaba)者想要进食或饮水,或想再次同房时是否有义务进行小净,学者们也存在分歧。多数学者认为可以不作此要求,因为净化与这些事务在律法上并不相符,净化是为庄重的场合(如拜功等礼拜)而规定的。此外,关于这一问题的圣训also存在相互冲突之处。据传,先知ﷺ曾命令大净者在想再次同房时应当小净。也有传述说,他ﷺ曾同房之后再次同房而不进行小净。同样,据传先知ﷺ禁止大净者进食和饮水,除非先进行小净;但也有传述说他ﷺ允许此事。

马立克和沙斐仪主张绕行天房（طواف）需要小净，而艾布·哈尼法则认为不必。分歧的原因在于绕行天房的裁决是否应与拜功的裁决相关联，这一点存在摇摆。一方面，有确立的圣训称：“安拉的使者ﷺ禁止经期妇女绕行天房，正如禁止她拜功一样。”从这一方面看，绕行天房与拜功相似。另有一些圣训称绕行天房为拜功。

Malik and al-ShafiT stipulated ablution for circumambulation, while Abu Harnfa held it to be unnecessary. The reason for disagreement is the vacillation of the hukm of circumambulation whether it should be associated with the hukm of prayers. On the one hand, there is the established report “that the Messenger of Allah (God’s peace and blessings be upon him) prohibited circumambulation to the menstruating woman, just as he prohibited her to pray”. From this aspect tawaf resembles prayer. In some traditions circumambulation has been called prayer.

艾布·哈尼法的论点是：并非经期中所禁止的一切事项，都以洁净为先决条件，例如在经期结束后才需要进行的事项。比如，按照大多数学者的观点，斋戒并不需要沐浴净身。

Abu Hanifa’s argument is that purification is not a condition for everything that is prohibited during menstruation, when it is to be performed after the cessation of menstruation. For example, fasting in the opinion of-the majority (does not need ablution).

大多数学者认为，未行小净的人可以诵读《古兰经》并念诵安拉的赞词。另有一部分法学家认为这是不允许的，除非他先行小净。

The majority maintained that it is permitted for a person who has not performed ablution to recite the Qur’an and engage in the remembrance of Allah. A group of jurist said that this is not permitted, unless he performs ablution.

分歧的原因在于两条相互冲突的既定圣训。第一条是艾布·哲赫姆的传述，他说："安拉的使者ﷺ从Bi'r Jamal一侧走来，遇到一个人向他致安拉的问候（salam）。先知没有回礼，直到走到墙边，他擦了擦脸和手，然后才回了礼。"第二条是阿伊莎的传述："除了沐浴（janaba）之外，没有任何事情阻止安拉的使者ﷺ诵读《古兰经》。"

The reason for disagreement are two established conflicting traditions. The first is the tradition of Abu Jahm, who said, “The Messenger of Allah (God’s peace and blessings be upon him) was coming from the side of BPr Jamal when he met a man who greeted him (with a salam). The Prophet did not return the greeting till he reached the side of the wall, where he rubbed his face and hands, and then returned the greeting”. The second tradition is that of CAIT, “that nothing prevented the Messenger of Allah (God’s peace and blessings be upon him) from the recitation of the Qur’an, except janaba”.

大多数学者认为第二段圣训已经废止了第一段，而认为为记念真主而洗小净是必需的学者，则倾向于第一段圣训。

The majority maintained that the second tradition had abrogated the first, while those who made ablution obligatory for the remembrance of Allah preferred the first tradition.