12 3.2. 第二章 集体礼拜与领拜的条件

12 3.2. 第二章集体礼拜与领拜的条件 - 《杰出法学家入门》 | Quran Course

法学家们对此问题存在分歧，多数学者认为它是逊奈（sunna）或集体义务（fard kifaya）。而Zahirites（达希里派）则认为，每一位具有法律行为能力的穆卡拉夫（mukallaf）都有义务参加集体拜功。

The jurist disagreed about (the issue), with the majority maintaining that it is either a sunna or a communal obligation (fard kifaya). The Zahirites maintained that prayer with the congregation is obligatory for each mukallaf (individual with legal capacity).

their disagreement arises from the conflict of the interpretations of the traditions on this issue. Thus, the apparent meaning of the words of the Prophet ﷺ, "Prayer with the congregation is superior to praying alone by twenty-five degrees or by twenty-seven degrees" conveys that congregational prayers belong to the category of recommended ahkam. This means that it is a perfection over and above the obligatory prayer, as if the Prophet ﷺ had said that prayer with the congregation is more perfect than the prayer of the (solitary) individual. Perfection is something additional to sufficiency. There is the well-known tradition about the blind man, who sought permission to stay away from congregational prayers as there was no one to lead him to it (the congregation). The Prophet ﷺ granted him the exemption (at first), but then said to him, "Can you hear the call?" He said, "Yes". He said, "In that case I do not find any exemption for you". This is explicit about its obligation in the absence of a valid excuse. This is recorded by Muslim. Among those that strengthen this tradition is that related by Abu Hurayra, the authenticity of which is agreed upon and it states that the Messenger of Allah ﷺ said, "By Him in whose hands is my life, I had almost resolved to order the collection of firewood in bundles, order the call for prayer, then order a person to lead the people in prayers (on my behalf), and then chase reluctant men (in their houses) and to burn down their houses over them. 以我掌握其生命的那一位发誓,如果他们中有人知道自己能找到一块带肉的骨头或两条好的肉腿,他就会前来参加(礼拜)。另有伊本·麦斯欧德的圣训,他说:“安拉的使者ﷺ为我们指明了正道的途径,而这些正道之一,就是在已经响起宣礼的清真寺里礼拜。”在其中一些传述中还有这样的话:“如果你们放弃你们先知的做法,你们就会迷失。”

The reason for their disagreement arises from the conflict of the interpretations of the traditions on this issue. Thus, the apparent meaning of the words of the Prophet (God’s peace and blessings be upon him), “Prayer with the congregation is superior to praying alone by twenty-five degrees or by twenty-seven degrees” conveys that congregational prayers belong to the category of recommended ahkam. This means that it is a perfection over and above the obligatory prayer, as if the Prophet (God’s peace and blessings be upon him) had said that prayer with the congregation is more perfect than the prayer of the (solitary) individual. Perfection is something additional to sufficiency. There is the well-known tradition about the blind man, who sought permission to stay away from congregational prayers as there was noone to lead him to it (the congregation). The Prophet (God’s peace and blessings be upon him) granted him the exemption (at first), but then said to him, “Can you hear the call?” He said, “Yes”. He said, “In that case I do not find any exemption for you”. This is explicit about its obligation in the absence of a valid excuse. This is recorded by Muslim. Among those that strengthen this tradition is that related by Abu Hurayra, the authenticity of which is agreed upon and it states that the Messenger of Allah (God’s peace and blessings be upon him) said, “By Him in whose hands is my life, I had almost resolved to order the collection of firewood in bundles, order the call for prayer, then order a person to lead the people in prayers (on my behalf), and then chase reluctant men (in their houses) and to burn down their houses over them. By Him in whose hands is my life, if any of them had known that he would find a meaty bone or two good meat legs, he would be present at ish&'\ There is also the tradition of Ibn Mascud, in which he said, “The Messenger of Allah (God’s peace and blessings be upon him) taught us the paths of right guidance, and among these guided paths is prayer in a mosque where the call has been issued”. In some of its versions it is said, “If you were to give up the practice of your Prophet you would be led astray”.

每一派学者都采用调和的方法：对所采用的圣训作出自己的解释，使其指向对方所采用圣训的表面含义。因此，Zahirites（经学派）说，等级之分可能存在于都属于义务的事物之中。据此，义务性的会众礼拜按既定的等级优先于有合法借口的单独礼拜者的礼拜。他们说，由此圣训之间便不存在矛盾。他们还主张，这与先知穆罕默德ﷺ所说的“坐着礼拜的功德是站着礼拜的一半（即两者虽有高下，但都是义务）”的情形相似。

Each group (of these jurists) followed the method of reconciliation by interpreting (in his own way) the tradition adopted by the contender and turning it toward the apparent meaning of the tradition adopted by them. Thus, the Zahirites said that it is probable that grading can be found in things all of which are obligatory. Consequently, the obligatory congregational prayer has precedence, by the stated degrees, over the prayer of the solitary individual who has a valid excuse. They said that because of this there is no contradiction between the traditions. They also argued that this is similar to the case him) that “the prayer of one sitting is half that of one standing (that is, though one is superior both are obligatory)”.

其他学者将关于盲人的圣训理解为适用于周五聚礼的召唤,因为这是听到的人必须应答的召唤,并且这是学者一致认为的。然而,这种理解是牵强的,真主至知。圣训原文记载,艾卜·胡莱赖说:“一位盲人来到先知ﷺ面前,说:‘真主的使者啊,我没有人能带我去清真寺。’他请求真主的使者ﷺ准许他免去礼拜,以便在家中礼拜。先知准许了他。那人转身要走时,先知叫住他说:‘你听到了召唤礼拜的声音吗?’那人说:‘听到了。’先知说:‘那你就应答它。’”这段圣训很难被理解为指周五聚礼的召唤。此外,即使听不到召唤,居住在城镇中的每一个人都有义务前往参加周五聚礼,而且我不知道在这一点上有任何一致意见。再者,这段圣训与《穆宛塔》中记载的欧拜·本·马立克的圣训相矛盾。该圣训说,欧拜·本·马立克是一位曾带领众人礼拜的盲人,他对真主的使者ﷺ说:“天色昏暗,大雨滂沱,四处积水,而我是一个失明的人。所以,真主的使者啊,请您来我家里礼拜吧,我在屋内一个角落里专门留出了一处作为礼拜的地方。”真主的使者ﷺ来到他家,问道:“你希望我在哪里礼拜?”他指定了屋内的一个位置,真主的使者ﷺ便在那里礼拜了。

The others construed the tradition about the blind man to apply to the call for the Friday prayer as that is the call which it is obligatory by agreement to answer by one who hears it. This, however, is far-fetched, Allah knows best. The text of the tradition states that Abu Hurayra said, “A blind man came up to the Prophet (God’s peace and blessings be upon him) and said, ‘0 Messenger of Allah, I have no one who can lead me to the mosque’. He then asked the Messenger of Allah (God’s peace and blessings be upon him) to exempt him so that he may pray in his house. The Prophet granted him the exemption. When the man turned around to go, he called him saying, ‘Do you hear the call for prayer?’ The man said, ‘Yes’. He said, ‘Then answer it’”. It1S unlikely that this can be understood to mean the call for the Friday prayer. Moreover, going to the Friday prayer is obligatory upon everyone resident in th e town even if he does not hear the call, and I am not aware of any ^agreement over this. Further, this tradition is opposed by the tradition of qjtban ibn Malik mentioned in al-Muwatta\ which says that TJtban ibn Malik, a blind man who used to lead people in prayers, said to the Messenger of Allah (God’s peace and blessings be upon him), “It is (sometimes) dark and raining with flooding all around, and I am a man who has lost his sight. So come, O Messenger of Allah, to pray in my house in a corner that I have set aside to be the place of prayer”. The Messenger of Allah (God’s peace and blessings be upon him) came to him and said, “Where would you prefer that I pray?” He pointed out a spot in the house and the Messenger of Allah (God’s peace and blessings be upon him) prayed there.

进入清真寺并做了礼拜的人，可能有两种情况：他可能是独自礼拜，也可能是与众人一起礼拜。如果他是独自礼拜，一些法学家认为他应当与众人一起重新礼拜，唯独日落礼拜（maghrib）除外。持这一观点的有马利克及其弟子。艾布·哈尼法认为他应当重新礼拜，但日落礼拜和晡礼（casr）除外；而奥扎仪（al-AwzacT）免除了日落礼拜和晨礼；艾布·萨尔（Abu Thawr）免除了晡礼和晨礼。沙斐仪（Al-ShafiT）则认为他应当重新礼拜所有的拜功。

The person who entered the mosque and prayed may have done it in one of two ways: he may have prayed alone, or he may have prayed with the congregation. If he has prayed alone, a group of jurists maintain that he is to repeat the prayer with the congregation, except in the case of the sunset prayer (maghrib) only. Those who upheld this opinion are Malik and his disciples. Abu Harnfa said that he is to repeat the prayer, except the sunset and the middle prayer (casr), while al-AwzacT exempted the sunset and the morning prayers, and Abu Thawr exempted the middle and the morning prayers. Al- ShafiT said that he is to repeat all the prayers.

他们在重复礼拜(与众人一起)这一问题上大体达成一致,所依据的是Bishr ibn Muhammad从其父传述的圣训:"当他进入清真寺却没有与他一同礼拜时,安拉的使者ﷺ对他说:'你为何没有与众人一起礼拜?你不是穆斯林吗?'他说:'当然是,安拉的使者啊,但我已经与家人礼过了。'先知ﷺ对他说:'你来的时候,必须与众人一起礼拜,即使你已经礼过了。'" 法学家们则产生了分歧,原因在于这一泛指的表述是否可能通过类比或其他证据而受到限制。依其泛指含义理解者,使所有礼拜的重复都成为义务,这是al-Shafi'i的观点。将日落礼拜排除在外者,则通过"类似之类比"(qiyas al-shabah)限定了其泛指含义。马立克(愿安拉慈爱他)便是如此主张。他认为,重复日落礼拜会使原本为奇数的拜数变为偶数,从而不再保持为奇数,因为总拜数将达到六拜。如此一来,该礼拜便会从其自身的类别转入另一礼拜的类别,从而使其无效。然而,这一类比存在弱点,因为问候语已将两个奇数礼拜隔开,而采用泛指含义比通过此类类比加以限制更为妥当。比这一论据更有力的,是库法学者所持的观点。他们认为,若重复日落礼拜,便等于进行了两个奇数礼拜,而有传述称"一夜之中不可进行两个奇数礼拜"。另一方面,艾卜·哈尼法则说,第二次礼拜将等同于拥护性(自愿)礼拜。因此,若一人重复中间的礼拜(晡礼前的午后礼拜),他便是在晡礼之后进行拥护性礼拜,而这是被禁止的。因此他依据这一类比,将中间拜(Asr,即晡礼)排除在外,也将日落拜(Maghrib)排除在外,因为它是单数拜,而单数拜不应重复。若沙斐仪承认重复的拜属于叠加的善功(Mustahabb),那么这一类比便是有力的。那些为此区分晨礼与中间拜的人,理由在于:关于晨礼之后不得拜的圣训没有相互矛盾,而关于中间拜之后拜的圣训则存在矛盾,如前所述。这是奥扎尔(al-Awza'i)的观点。

They agreed generally about the repetition of the prayers (with the congregation) because of the tradition of Bishr ibn Muhammad from his father “that the Messenger of Allah (God’s peace and blessings be upon him) said to him when he entered the mosque and did not pray with him, ‘Why is it that you did not pray with the people, are you not a Muslim?’ He said, ‘Of course I am, O Messenger of Allah, but I had prayed with my family.’ The Prophet (God’s peace and blessings be upon him) said to him, ‘When you come you must pray with the people, even if you have already prayed’”. The jurists disagreed due to the likelihood of the restriction of this general implication by means of analogy or an evidence. Those who interpreted it in its (unrestricted) general meaning made the repetition of all prayers obligatory, and this is the opinion of al-ShafiT. Those who exempted from this only the sunset prayer, restricted the general meaning through qiyas al-shabah. This was done by Malik (God bless him). He argued that repeating the sunset prayer, which is an odd number (of rak^as)y would make it an even number and it would no longer remain odd as the total would come to six rak^as. Thus, it would be moved from its own category to the category of another prayer, which would invalidate it. There is weakness, however, in this analogy as the salutation has caused a separation between the two odd prayers, and adopting the general meaning is better than effecting a restriction by means of such analogy Stronger than this argument is what is maintained by the Kufts, who argued that if he repeats the sunset prayer he has performed two odd prayers, and there is a tradition that “two odd numbered prayers cannot be performed in one night”. Abu Hanifa, on the other hand, said that the second prayer would be like supererogatory prayers. Thus, if a person repeats the middle prayer (W) he would be observing a supererogatory prayer after the <asr prayer which is prohibited. He therefore exempted the middle prayer on the basis of this analogy and the sunset prayer because it is odd-numbered, and odd- numbered prayers are not to be repeated. This analogy is good'if al-Shaficj concedes to them that the repeated prayer is supererogatory. Those who made a distinction between the morning prayer and the middle prayer for this purpose did so because the traditions do not conflict about the prohibition of praying after the morning prayer, while they do conflict about prayer after the middle prayer, as has already been mentioned. This is al-AwzaTs opinion.

如果一个人已经与一个会众一起礼过拜，他是否需要与另一个会众再礼一次？大多数学者，包括马立克和艾卜·哈尼法，认为他不必重复这样的拜功。也有一些学者主张他应当重复。持此观点的有艾哈迈德、达乌德以及孛希尔派（Zahirites）。

If a person has prayed in a congregation, is he to repeat the prayer with another congregation? Most of the jurists, including Malik and Abu Hanifa, maintain that he does not have to repeat such a prayer. Some of them said that he is to repeat it. Those who held this opinion are Ahmad; Dawud, and the Zahirites.

他们之所以产生分歧，源于关于此问题的圣训含义相互冲突。据传先知（愿真主赐予他安拉的平安与祝福）曾说：“一日之内不可将同一拜功重复两次。”又有传述，他曾下令那些已在集体拜中礼过拜的人，与另一个即将开始的集体拜一同再礼一次。此外，比沙尔的圣训表面含义要求每一位进入清真寺的礼拜者（在集体拜即将开始时）都应重复拜功，而这一圣训的效力属于通则。大多数教法学家认为，若一条通则基于某一特定原因而发出，则该通则不应局限于其原因。另外，还有穆阿兹与先知（愿真主赐予他安拉的平安与祝福）同礼的事例：他随后会带领自己的族人再礼同一拜功，这一事实证明了在另一集体中重复已行的集体拜是被允许的。

The reason for their disagreement stems from the conflict of the implications of the traditions on this issue. It is related from the Prophet (God’s peace and blessings be upon him) that he said, “A prayer is not to be performed twice in a day”. It is also related from him “that he ordered those persons, who had said their prayer in a congregation, to say it with another congregation about to start”. Further, the apparent meaning of the tradition of Bishr requires repetition from eachT worshipper who comes into the mosque (when the congregational prayer is about to start), and the strength of this tradition is that of a general rule. Most of the jurists believe that if a general rule is based upon a particular cause, such rule is not to be restricted to its cause. In addition, there is the case of the prayer of Mu^dh with the Prophet (God’s peace and blessings be upon him), who would then lead his own people for the same prayer, a fact which bears evidence for the permissibility of repeating a prayer (performed with a congregation) with another congregation.

法学家们在这些圣训中采取了调和法或择优法。采用择优法的人接受了先知（愿真主赐他平安和祝福）所说的“一日之内不可两次礼拜”这句话的一般含义，但他们因为对那人情况的共识，将独自礼拜的人排除在外。采用调和法的人说，先知（愿真主赐他平安和祝福）所说的“一日之内不可两次礼拜”，其含义是：人不应当重复同一礼拜，并认为其中每一次都是义务（فرض）；相反，他应当认为第二次是对第一次的追加，但它仍然是被命令的。另一派人说，这段圣训的含义针对的是独自礼拜的人，也就是说，独自一人的人不应当两次礼拜同样的拜功。

The jurists adopted either the method of reconciliation or that of preference in these traditions. Those who adopted the method of preference accepted the general implication of the words of the Prophet (God’s.peace and blessings be 'upon him), “A prayer is not to be performed twice in a day”, and they exempted from this the person who had prayed alone because of the agreement over his case. Those who adopted the method of reconciliation said that the meaning of the words of the Prophet (God’s peace and blessings be upon him), “A prayer’s not t0 Performed twice in a day”, is that a person should not repeat the same prayer believing that each one of them is obligatory (fard}\ on t he contrary, he should believe that the second is an addition over the first, but it is commanded nevertheless. Another group said that the implication of this tradition is for the individual praying alone, that is, an individual should not sa y the same prayers twice (alone).

他们对于谁有资格担任领拜人（伊玛目）存在分歧。马利克认为，应当是最精通礼拜规则的人，而不是诵读《古兰经》最好的人。沙菲仪的观点也是如此。艾布·哈尼法、赛伍里和艾哈麦德则认为，应由诵读最好的人领拜。

They disagreed about the person who has precedence for imama. Malik said that he is the one most learned (about the rules of prayer), and not one who is the best reciter (of the Qur’an). This was also al-ShaficFs opinion. Abu Hanifa, al-Thawff, and Ahmad said that the best reciter is to lead them.

由于对先知(愿主的赞颂与平安降临于他)的这段圣训“诵读安拉之书最好的人应当领拜，若诵读水平相同，则以对逊奈(圣行)更有知识者为先；若在逊奈方面也相同，则以先迁徙(至麦地那)者为先；若在迁徙方面也相同，则以先皈依伊斯兰者为先。人不得在别人的管辖范围内领拜，也不得在别人家中坐享其主人的座位，除非得到他的允许”的含义存在争议，学者们由此产生了分歧。这段圣训的真实性是一致公认的，但法学家们对其含义的理解却各不相同。在按字面意义理解的人中，有艾布·哈尼法。也有一些人将“最好的诵读者”理解为在教法学上最有学识的人，因为他们认为，领拜者对教法知识的需要比对诵读的需要更大。此外，圣门弟子中最好的诵读者必然也是教法知识最好的人，这与当今的情况正好相反。

The reason for their disagreement comes from the dispute over the meaning of the words of the Prophet (God’s peace and blessings be upon him), “The person who recites the Book of Allah best is to lead his people, and if two are equal in recitation then one who has greater knowledge of the sunna. If they are equal with respect to the sunna then the one who emigrated [to Medina] first. If they are equal with respect to emigration then the one who embraced Islam first. A man is not to lead another person who is under his authority, nor is he to take advantage of another person’s hospitality without his permission”. This is a tradition that is agreed upon for its authenticity, but the jurists differed about its meaning.' Among those who interpreted- it through its apparent meaning is Abu HanTfa. Some of them understood the words “best reciter” to mean the most learned in the law, as they believed that the need for fiqh in imama is greater than that for recitation. Further, the best reciter among the Companions was necessarily the best in legal knowledge contrary to the situation that prevails today.

他们对违法者（fasiq）担任伊玛目的问题存在分歧。一派法学家断然拒绝；另一派则无条件允许。第三派根据违法行为的确定程度作出区分：若伊玛目的违法确定无疑，礼拜者必须每次都重新礼拜；若只是可能，则建议礼拜者重新礼拜。在该学派的各种观点中，阿布汉（al-Abhan）偏好此说。还有一派根据违法行为是否有依据作出区分，例如饮用nabidh（某些学者认为其为禁饮的椰枣饮料）的人，而其依据是伊拉克法学家的观点；因此，他们允许在依据某种说法的人身后礼拜，而不允许在没有此类依据的人身后礼拜。他们产生分歧的原因在于，这一问题并未经律法明文规定，而类比推理之间又相互冲突。

They disagreed about the imama of the disobedient (fasiq). A group of jurists rejected it outright, while another permitted it without qualification. A third group made a distinction on the basis of the degree of certainty of his disobedience, and said that if his (the imam's) disobedience is certain the worshipper is (obliged) to repeat his prayer always, but if it is probable, it is recommended that the worshipper repeat the prayer. This opinion was preferred by al-Abhan from among the opinions in the school. There were those who made a distinction according to whether there was a basis for his disobedience, like one who drinks nabidh (a beverage of dates considered prohibited by some) and relies on the opinion of the jurists of Iraq for doing so; thus they permitted prayer behind a person (leader) who relies on some basis, but not behind one who does not have such a basis. The reason for their disagreement stems from the fact that it is something that is not expressly stated by the law, and the analogies are in conflict.

那些认为fisq（作恶、违法）并不使礼拜无效，且跟随者只需要顾及领拜者礼拜的有效性的人——也就是依据认为领拜者代替跟随者礼拜的观点——允许fasiq（作恶者）担任领拜。而那些将领拜类比为作证，并怀疑fasiq的礼拜无效，正如fasiq的证词会被怀疑为伪证一样的人，则不允许他担任领拜。正因如此，一些法学家根据他的fisq是否有某种合法依据来作出区分。依据他的违法是确定的还是或然的来作出的区分，与此大体相似，因为当他的fisq是确定的时候，就如同他并没有任何合法的依据一样。

Those who maintained that as fisq (disobedience) does not invalidate prayer, and that the follower does not need more than the validity of the imam's prayer—that is, according to the opinion of those who hold that the imam performs the prayer on behalf of the follower—permitted the iniama of the fasiq. Those who compared imama to the rendering of testimony and suspected the fasiq of performing an invalid prayer, just as the (fasiq) witness is suspected of rendering false testimony, did not permit his imama. It is for this reason that some of the jurists made a distinction on the basis of whether his fisq is based on some legal justification. The distinction based on whether his disobedience is definitive or probable is almost similar to this, for when his fisq is certain it is as if he does not have a legal justification for it.

Zahiri学者倾向于允许作恶者担任伊玛目，其依据是先知（愿主赐他平安和祝福）所说的一句话的一般含义："诵读经文最好的人担任领拜。"他们认为，作恶者并未被排除在这一范围之外。然而，当某个问题在文本中没有被直接提及时，仅凭一般含义来立论是被认为较为薄弱的。一些法学家作出了区分：如果某人的过失与拜功有效性的条件相关，则与其与拜功范围之外的事务相关的情况不同；原因在于，作为伊玛目的一项条件，是其拜功必须有效。

The Zahirites preferred to permit the imama of the disobedient on the basis of the general implication of the words of the Prophet (God’s peace and blessings be upon him), “The best reciter is to lead them”. They said that the disobedient has not been exempted from this. Arguing on the basis of a general implication, however, is deemed weak when the issue is not directly addressed by the text. Some jurists made a distinction between the case where a person’s disobedience is related to one of the conditions of the validity of prayer and where it is related to matters outside the ambit of prayer; this is so because it is a condition for the imam that his prayer be valid.

他们对女性带领礼拜（إمامة）存在分歧。多数学者认为她不能带领男性礼拜，但在她带领女性礼拜的问题上存在分歧。沙斐仪允许这样做，而马立克禁止。艾布·sawr（Abu Thawr）和泰伯里则偏离了多数人的观点，绝对地允许女性带领礼拜。

They disagreed about the imdma of a woman. The majority maintained that s he cannot lead men, but they disagreed about her leading women (in prayer). Al-Shafi i c permitted this while Malik prohibited it. Abu Thawr and al-Tabari deviated (from the majority opinion) and permitted her imdma in absolute terms.

大多数学者一致认为禁止妇女领导男性礼拜，因为如果这是被允许的，那么这种许可必定会从第一代穆斯林中流传下来。此外，礼拜中一个众所周知的做法是妇女应站在男性身后，因此显然她们站在前面是不被允许的。先知ﷺ说："让她们待在后面，正如真主让她们待在后面那样。"正因如此，一些法学家允许妇女领导妇女礼拜，因为在礼拜方面她们地位相同。这一观点也有来自第一代穆斯林中一些人的传述。

The majority agreed to prohibit her from leading men, because had this been permitted such permission would have been transmitted from the first generation (of Islam). Further, a known practice in prayer is that women should stand behind men; therefore it is obvious that their being at the front is not permitted. The Prophet (God’s peace and blessings be upon him) said, “Keep them behind insofar as Allah has kept them behind”. It is for this reason that some jurists permitted them to lead women, as they have equal precedence for purposes of prayer. This has also been narrated from some members of the first generation.

那些允许她领导礼拜的人,以艾布·达乌德所录的乌姆·瓦拉盖的圣训为依据,其中说:"安拉的使者ﷺ曾到她家中探访她,并为她指派了一位穆安津为她诵念宣礼词。他还命令她带领家中的人礼拜。"

Those who permitted her imdma argued on the basis of the tradition of Umm Waraqa recorded by Abu Dawud “that the Messenger of Allah (God’s peace and blessings be upon him) used to visit her at her house and appointed a mttadhdhin for her to recite the adhan for her. He ordered her to lead the members of her household in prayer”.

关于imdma这一主题下有许多问题，包括他们对伊玛目所应具备条件的分歧。我们略去了这些讨论，因为法律中并未明确提及这些内容。

There are many issues under this topic of imdma, including their disagreement about the qualifications stipulated for the imam. We have left out their discussion as they are not expressly mentioned in the law.

qāḍī（伊本·鲁世德）说："我们在本书中所要达到的目标，是讨论那些已有传述的问题，以及与这些传述问题密切相关的问题。"

The QadT (Ibn Rushd) said: “What we have aimed for in this book is the discussion of issues that have been transmitted and of those that are closely related to the transmitted issues”.

这里涉及四个与明确传述相关的问题。第一，在伊玛目读完《古兰经》首章（Umm al-Qur'an）之后，念“阿敏”（amin）的是伊玛目，还是跟随者？第二，他应在何时念开始的“泰克拜尔”（takbir）？第三，如果他在诵读中迟疑，是否应当提醒他？第四，他的站立之处是否应高于跟随者？

There are four issues in this that are related to those expressly transmitted. The first is whether it is the imam who pronounces amin (amen) after he has completed the recitation of the umm al-Qur*dn, or is it the follower who does that. The second is when does he pronounce the takbir of commencement. The third is whether he is to be led on if he waivers in the recitation. The fourth is whether his place of prayer is to be higher than that of the followers.

关于伊玛目在诵完《古兰经》首章《法谛哈》后是否应念“阿敏”的问题：马立克在伊本·嘉欣以及埃及学者所传的记载中认为，伊玛目不应念“阿敏”。多数学者则主张，伊玛目应像跟随者一样念“阿敏”。这也是马立克通过麦地那学者所传的一种说法。

About the issue whether the imam is to pronounce dmin (amen) once he has completed the recitation of the umm al-Kitdb, Malik held, in the narrations of Ibn al-Qasim and the Egyptians from him, that he is not to pronounce dmin. The majority maintained that he is to say dmin just like the follower. This is also one narration from .Malik through the Medinites.

分歧的原因在于两段表面含义相互冲突的圣训。第一段是艾布·胡莱赖（Abu Hurayra）的圣训，其真实性已获公认。他说："真主的使者ﷺ说：'当伊玛目说"阿敏"时，你们也要说"阿敏"。'"第二段是马立克所记录的，同样出自艾布·胡莱赖，即先知ﷺ说："当伊玛目说'非受谴怒者的道路，也非迷误者的道路'时，你们就说'阿敏'。" 第一段圣训明确指出伊玛目要念出"阿敏"。第二段圣训则表明伊玛目并不念出"阿敏"，因为如果伊玛目也必须念出，那么为何要让跟随者在诵完《古兰经》首章之后、伊玛目念出"阿敏"之前说"阿敏"呢？先知ﷺ说："伊玛目是为了被人跟随而设立的。"（这一点成立）除非所讨论的行为已从伊玛目的话语中被排除，即跟随者可以与伊玛目同时说"阿敏"，也可以在伊玛目之前说。因此，这段圣训中并无关于伊玛目念"阿敏"的证据，它只涉及跟随者的律例。看来马立克采用了择优的原则，偏重自己所传述的那段圣训，因为说"阿敏"的是聆听者，而不是诵读者。多数学者则偏重第一段圣训，因为它明确，且其中并未涉及伊玛目念"阿敏"的律例。这两段圣训的分歧，在于跟随者念"阿敏"的问题，而非伊玛目是否应当念"阿敏"。请仔细思考。

The reason for the disagreement are two traditions that have conflicting apparent meanings. First is the tradition of Abu Hurayra, which is agreed upon for its authenticity. He said, “The Messenger of Allah (God’s peace and blessings be upon him) said, ‘When the imam pronounces dmin. you should pronounce it too’”. The second tradition is what is recorded by Malik, also from Abu Hurayra, that the Prophet (God’s peace and blessings be upon him) said, “When the imam says ‘ghayr al-maghdubi <-alayhim wa ld*ddalin'. then you should say The first tradition is explicit about the pronouncing of dmin by the imam. The second tradition indicates that the imam does not pronounce dmin. for had he been required to pronounce dmin why would -the follower be asked to pronounce it after the completion of the recitation of the umm al-Kitab and before the imam's uttering of dmin. The imam as the Prophet (God’s peace and blessings be upon him) said, “has been appointed so that he be followed”. (This holds true) unless the act in issue has been excluded from the words of the imam, that is, the follower may either say dmin at the same time as the imam or before him. Thus there is no evidence in this tradition about imam's pronouncing of dmin and it only includes the hukm of the follower. It appears that Malik adopted the method of preference for the tradition that he narrated because it is the listener who says dmin and not the reciter. The majority preferred the first tradition because it was explicit and because there is nothing in it about the hukm of the dmin of the imam. The difference between this tradition and the other is on the issue of the dmin of the follower and not whether the imam is to say dmin. so think over this.

有一种可能是，对第一段圣训可以这样解释：“当伊玛目念阿敏时，你们也应当念”这句话的意思是，（你们应当说）在伊玛目读到阿敏这一处时。有人说念阿敏是一种祈祷，但这样解释就是偏离了圣训的字面意思，去讲圣训并未暗示的东西；除非是通过类比来理解，即先知的话应当理解为：“当伊玛目念‘非受谴怒者的道路，也非迷误者的道路’时，你们就应当念‘阿敏’，因为伊玛目并不念‘阿敏’。”

It is possible that the first tradition be interpreted so as to say that the meaning of the words “When the imam pronounces dmin. you should pronounce it too” is that (you should say it) when the imam reaches the point of dmin. It is said that pronouncing dmin is a form of prayer but this amounts to swerving from an apparent meaning to something that is not implied by the tradition, unless this is done through analogy, that is, the words of the Prophet should be read as saying, “When the imam says <ghayr al-maghdubi ^alayhim wa la'ddalin”. then you should say Wn” for the imam does not say “dmin”.

关于伊玛目何时开始念takbir的问题。一些法学家认为,他只能在iqama(宣礼词第二次宣礼,即立念)完成、行列排好之后才念takbir。这是Malik、al-ShafiT以及一些法学家的观点。另一些法学家则认为,念takbir的时机在iqama完成之前,他们主张当宣礼员说"qad qamati's-saldh"(拜已经开始了)时,伊玛目就应念takbir。这是Abu HanTfa、al-Thawn和Zufar的观点。这一分歧的根源在于Anas的圣训与Bilal的圣训表面含义之间的冲突。在Anas的圣训中,他说:"真主的使者(愿真主赐予他恩典和平安)在念takbir进行拜功之前转向我们,说:'排好行列,靠拢,因为我从背后能看见你们。'"这段话的表面含义是,这些话是在iqama完成之后说的。关于'Umar也有类似的记载:他在iqama完成之后,会先整理行列,然后再念takbir。而在Bilal的圣训中,他叙述道:"我曾为真主的使者(愿真主赐予他恩典和平安)念iqama,并对他说:'真主的使者啊,不要抢在我前面念takbir。'"这段记载由al-TahawT转述。他们认为,这表明真主的使者(愿真主赐予他恩典和平安)是在iqama完成之前念takbir的。

About the point at which the imam is to pronounce takbir. a group of jurists said that he is not to pronounce it except after the completion of the iqama and the formation of the rows. This is .the opinion of Malik, al-ShafiT, and a group of jurists. Another group said that the occasion for takbir is prior to the completion of the iqama. and they preferred that he should pronounce it when the mtfadhdhin says “qad qamati's-saldh”. This is the opinion of Abu HanTfa, al-Thawn, and Zufar. The reason for disagreement over this stems from the conflict of the 5 ^parent meaning of the tradition of Anas with the tradition of Bilal. In the ■ tradition of Anas, he said that “the Messenger of Allah (God’s peace and blessings be upon him) turned toward us before pronouncing takbir for the (prayer and said, ‘Form the rows and close up, for I can see you behind me’”. The apparent meaning of this is that these words were said after the completion of the iqama. The same thing is related of TJmar, that after the completion of the iqama he used to straighten up the rows and then pronounce takbir. In Bilal’s tradition, he relates that “I used to pronounce the iqama for the Prophet (God’s peace and blessings be upon him) and used to say to him, 4 O Messenger of Allah, do not pre-empt me with timin' ”. It is related by al- TahawT. They said that this indicates that the Messenger of Allah (God’s peace and blessings be upon him) used to pronounce the takbir before the completion of the iqama.

至于伊玛目在诵读时迟疑，后面的人是否可以提示他的问题，他们之间存在分歧。马立克、沙斐仪以及大多数法学家允许为伊玛目提示，使他能够继续诵读；而库法学派则禁止这样做。他们分歧的原因，在于圣训之间的冲突。有传述说：“安拉的使者ﷺ在诵读某节经文时迟疑了，诵完后说：‘乌班耶·本·凯尔卜在哪里？他不是在众人（礼拜者）之中吗？’”由此可见，他希望有人提示他继续。又有传述说，先知ﷺ曾说：“伊玛目不应被提示。”这一争议从早期就已存在。众所周知，阿里禁止提示，而其允许则同样见于伊本·欧麦尔的传述。

In the case of their disagreement about the admissibility of the imam to lead when he hesitates (in the recitation), Malik, al-ShaficT, and the majority of the jurists permitted that the imam be led on, but the KufTs prohibited this. The reason for their disagreement is based on the conflict of traditions. It is related “that the Messenger of Allah (God’s peace and blessings be upon him) hesitated while reciting a verse, and when he had finished said, ‘Where is TJbayy (ibn KaQ))? Was he not among the people (worshipers)’”. Thus, he wanted to be led on. It is also related from the Prophet (God’s peace and blessings be upon him) that he said, “The imam is not to be led on”. The dispute over this exists from the first period, and it is well-known of CAIT that he prohibited it, while its permissibility is equally well known from Ibn TJmar.

一群法学家允许伊玛目的位置高于跟随者的位置,另一群则禁止这样做。还有一群主张稍高一些为宜,这是马立克的观点。分歧的根源在于两段相互冲突的圣训。第一段是确凿的圣训:“先知(愿安拉的慈悯与祝福降于他)从讲坛上带领众人礼拜,以便教他们如何礼拜,但当他将要叩头时,他从讲坛上走下来。”第二段是艾布·达乌德所记载的圣训:胡宰法在一家店铺的台子上(或在一张长凳上)站着带领众人礼拜,伊本·麦斯乌德抓住他的衬衣把他拉了下来。礼拜结束后,他说:“你们不知道他们过去禁止这样做,或者被禁止这样做吗?” 关于伊玛目是否应当为伊玛麦(领拜)而作意念(尼亚),学者们也存在分歧。一群法学家认为这对伊玛目并非必需,依据是伊本·阿拔斯的圣训:他在安拉的使者(愿安拉的慈悯与祝福降于他)开始拜后,才站到使者的一侧。另一群法学家认为这是可能的;然而,如果跟随者遗漏了某些拜功,则伊玛麦的意念是必要的,其依据是伊玛目代跟随者承担这些遗漏。这是那些主张跟随者的遗漏由伊玛目所行的义务或宣礼拜功来弥补的人的观点。

A group of jurists permitted that the position of the imam be at a raised level with respect to the position of the followers, while another group prohibited this. Another group preferred that it be slightly higher, which was Malik’s opinion. The reason for disagreement is based on two conflicting traditions. First is the confirmed tradition that “the Prophet (God’s peace and blessings be upon him) led the people (in prayer) from the pulpit so that he may teach them how to pray, but when he was about to prostrate he stepped down from the pulpit”. The second is the tradition recorded by Abu Dawud that Hudhayfa led the people in prayer standing on (the raised platform of) a shop (or on a bench). Ibn Mas<ud took hold of his shirt and pulled him down. When he had finished praying he said, “Do you not know that they used to prohibit this or were prohibited from this?” They disagreed about whether the imam should make a niyya for the imama. A group of jurists said that this is not obligatory for him because of the tradition of Ibn Abbas that he took up his position on one side of the Messenger of Allah (God’s peace and blessings be upon him) after he had begun his prayer. A group of jurists said that this is probable; however, the wy/ya of imdma is necessary if the follower leaves out some of the acts of prayer, on the assumption that the imam bears it on behalf of the followers This is so according to the opinion of those who maintained that the omissions by the follower are compensated by the imam's performance of the obligatory or supererogatory acts (of prayer).

大多数法学家一致认为，单独一名（男性）跟随者的做法是站在伊玛目的右侧，这是因为该做法见于伊本·阿拔斯等人的圣训传述之中。若伊玛目之外有三人，则他们应站在伊玛目身后。关于伊玛目之外有两人的情况，学者们存在分歧：马立克和沙斐仪说他们应站在伊玛目身后，而艾卜·哈尼法及其门徒和库法学者则说伊玛目应站在他们中间。

The majority of the jurists agreed that the practice for one person (male) is to stand on the right side of the imam, because of its being established through the traditions of Ibn cAbbas and others. If there are three persons besides the imam they are to stand behind the imam. They differed when there are two persons besides the imam. Malik and al-ShafiT said that they are to stand behind the imam, while Abu HanTfa, his disciples, and the KufTs said that the imam is to stand between them.

他们之间的分歧源于两则相互冲突的圣训。第一则是哲比尔·本·阿卜杜拉的传述，他说："我站在安拉的使者（愿主的赞颂与平安降临于他）左边，他便拉着我的手，把我转到他的右边。之后哲比尔·本·赛赫尔来了，做了小净，站在安拉的使者（愿主的赞颂与平安降临于他）左边。他同时拉着我们两人的手，把我们推到他身后。"第二则是伊本·麦斯欧德的传述，他与阿勒盖马和艾斯沃德一同礼拜时站在两人中间。他说这是从先知（愿主的赞颂与平安降临于他）那里传来的。艾布·欧麦尔说，这则圣训的传述者存在分歧：有人只传到伊本·麦斯欧德为止，有人则将其追溯到先知。正确的观点是，此圣训为止于圣门弟子的圣训（mawquf）。

Their disagreement is due to two conflicting traditions on this. The first is the tradition of Jabir ibn cAbd Allah, who said, “1 stood on the left of the Messenger of Allah (God’s peace and blessings be upon him), so he took hold of my hand and brought me around till I stood on his right side. Jabir ibn Sakhr then came, performed the ^ablution, and stood to the left of the Messenger of Allah (God’s peace and blessings be upon him). He took hold of our hands at the same time and pushed us till we stood behind him”. The second tradition is Ibn Mascud’s, that he prayed with cAlqama and al-Aswad while standing between them. He related this from the Prophet (God’s peace and blessings be upon him). Abu TJmar said that the narrators of this tradition differed. Some of them stopped at Ibn Mascud, while others linked it up to the Prophet. The correct view is that it is mawquf (stops at the Companion).

女性的做法是：如果除了伊玛目之外只有一名男性跟拜者，她就站在这名男性身后；如果她独自一人，则站在伊玛目身后。我不知道此事有任何分歧，因为有阿奈斯的圣训为证，布哈里所录："先知（愿真主赐予他平安与祝福）与他以及他的母亲或姨母一同礼拜。他说：'他让我站在他的右边，让那位女性站在我们身后。'"在马立克所录的另一段记载中，他说："我与孤儿排成一行，站在先知（愿真主赐予他平安与祝福）身后，那位老妇人站在我们身后。" 单独一人的男性做法是站在伊玛目的右边，依据是伊本·阿拔斯在美蒙娜家过夜时的圣训。一些教法学家则说应站在左边。关于单独的女性站在伊玛目身后，没有分歧；如果她与另一名男性一同礼拜，则该男性站在伊玛目旁边，女性站在他身后。

The practice for a woman is that she stands behind a male follower, when there is one man besides the imam, or she stands behind the imam if she is alone. I am not aware of a disagreement over this, because it is established from the tradition of Anas that has been recorded by al-BukharT “that the Prophet (God’s peace and blessings be upon him) prayed with him and his mother or his aunt. He said, ‘He made me stand on his right and made the woman stand behind us’ In that which is also related from him by Malik, he sa ys, “We formed a row, the orphan and I, behind the Prophet (God’s peace and blessings be upon him) and the old woman stood behind us”. The practice for one single person is that he stands to the right of the imam, because of the tradition of Ibn Abbas when he spent the night at Maymuna’s c place. A group of jurists said that he should stand on his left. There is no disagreement about a single woman standing behind the imam, and if she is praying together with another man, the man is to stand by the side of the while the woman is to stand behind him.

学者们一致认为第一排是值得向往的；同样，紧密站立以及整齐排列行列也是如此，因为先知的命令得到了确认。他们在一个人独自站在一排之后的情况上存在分歧。大多数学者认为他的拜功是有效的，而艾哈迈德、艾布·萨乌尔以及一群学者则认为他的拜功无效。

The jurists agreed that the first row is to be desired; similarly standing close together and the straightening the rows, because of the confirmation of the command from the Messenger of Allah’ (God’s peace and blessings be upon him). They disagreed in ths case of a person standing alone behind a row. The majority of the jurists say that his prayer is valid, while Ahmad, Abu Thawr, and a group of jurists said that his prayer is invalid.

他们之间分歧的原因，在于对瓦比萨圣训是否可靠，以及它与实际做法是否相符的争论。瓦比萨圣训是说，先知ﷺ曾说：“独自站在行列后面的人，他的拜功不被承认。”沙斐仪学派的伊玛目沙斐仪认为，这与安拉的使者ﷺ的圣训中一位老妇人站在行列后面的记载（出自阿乃斯圣训）相矛盾。艾哈迈德则认为，这一点没有法律效力，因为妇女站在男人后面是习惯做法；而如我们前面所说，艾哈迈德认为瓦比萨圣训是可靠的。另有人认为，该圣训的传述系统（伊斯纳德）不稳定，这样的圣训不能作为法律依据。多数学者则以艾卜·伯克尔拉圣训为据：他独自拜功，没有站在行列中，安拉的使者ﷺ没有命令他重新拜功，而是对他说：“愿安拉增加你的热忱，但不要再这样做了。”如果将这句话理解为一种劝勉，即劝人与他人并排站成行列拜功，那么瓦比萨圣训与艾卜·伯克尔拉圣训之间就不存在矛盾了。

The reason for their disagreement arises from the dispute over the authenticity of the tradition of Wabisa and its conflict with practice. The tradition of Wabisa is that the Prophet (God’s peace and blessings be upon him) said, “No prayer (is counted) for the person standing alone behind a row”. Al-Shafi T said c that this is contrary to the case of the old woman standing behind a row in the tradition of Anas. Ahmad said that there is no legal force in this (argument) as it is the practice for women to stand behind men, and Ahmad, as we have said, considered the tradition of Wabisa authentic. Others have said that it has wavering isnad and such a tradition cannot serve as a legal evidence. The majority argued on the basis of the tradition of Abu Bakra that he prayed alone, separately from the row, and the Messenger of Allah (God’s peace and blessings be upon him) did not order him to repeat the prayer. He said to him, “May Allah increase your eagerness, but do not repeat that”. If this (remark) is interpreted as recommendation (for praying alongside others in a line), there is no conflict between the traditions of Wabisa and Abu Bakra.

早期法学家之间曾有分歧:听到伊q玛目(iqama)时,人是否应加快脚步赶往清真寺,以免错过部分拜功。据传欧麦尔(TJmar)和伊本·麦斯欧德闻听伊q玛目后便快步行走。据传宰德·本·萨比特、艾布·达尔以及其他圣门弟子则认为不应急匆匆赶往清真寺,而应当从容镇定地前往。各地的法学家持此观点,其依据是艾布·胡莱赖(Abu Hurayra)的可靠圣训:“伊q玛目已经宣告时,不要急跑着去,而要平静安详地前往。” 这一分歧的产生,看来或者是因为这段圣训未传到某些人那里,或者是因为经文似乎与之相抵触,即至高无上的主所说:“{你们应当竞相行善}”,“{先行者,先行者,那些人是被接近的}”,“{你们应当竞相追求你们的主的宽恕}”。总的来说,法理原则也印证了在善功上应当竞相争先。但如果这段圣训是可靠的,就有必要将拜功从其他善功中区别出来,作为例外。

There was a dispute among the early jurists as to whether a person who hears the iqama should increase his pace to reach the mosque for fear of missing part of the prayer. It is related from TJmar and Ibn Mascud that they used to walk rapidly upon hearing the iqama. It is related from Zayd ibn Thabit, Abu Dharr, and other Companions that they did not deem it proper to rush to the mosque, rather they held that one should approach it with composure and tranquility. This is the opinion upheld by the jurists of the provinces, because of the confirmed tradition of Abu Hurayra, “If the iqama has been pronounced do not approach it in a rush, but come to it in a tranquil state”. It appears that the reason for disagreement over this arose either because this tradition had not reached them or because the Book contradicts it in the words of the Exalted, “So \\e(fa'stabiqu\ compete) with one another in good works”,123 “And the foremost in the race, the foremost in the race: Those are they who will be brought nigh”,124 “And vie ($dri<u: rush forward) with one another for forgiveness from your Lord”. On the whole, the principles of the law bear testimony of competition in good works, but if the tradition is authentic it is necessary to make an exception for prayer from among other good works.

在什么时候站起来做拜，被视为值得推荐？有人认为，依据“热切是可取的”这一原则，应在伊qama开始时站起来。有人则主张在念诵“qad qamati's-salah（拜已经开始）”时站起来，另有人主张在念诵“hayya 'ala'l-falah（来吧，走向成功）”时站起来。还有人说，当人们看到伊玛目时（就是起身的时候了）。而马立克（愿真主喜悦他）等人则没有规定任何（具体）时间，因为这取决于个人的能力，并且没有传述的依据，只有阿布·卡塔达的圣训可以作为依据：先知ﷺ说：“拜即将开始时，不要起身，直到你们看到我。”如果这一圣训被证实为真实可靠，就必须依照它行事，但此问题仍未确定，也就是说，对此没有明确的律例，无论何时有人站起来都是恰当的。马立克和大多数法学家认为：如果有人在伊玛目处于鞠躬（ruku'）的姿势时到达，并担心若犹豫或设法走到第一排就会错过一拜（rak'ah），他可以在第一排后面鞠躬，然后边鞠躬边向前移动。沙斐仪认为这是应当憎恶的，而艾布·哈尼法则作了区分：对于群体而言，这是允许的；对于个人而言，则是应当憎恶的。马立克的观点传自宰德·本·萨比特和伊本·麦斯欧德。他们之间分歧的原因，源于对阿布·伯克尔的一段圣训真实性的争议。该圣训说：他进入清真寺时，安拉的使者ﷺ正带领众人拜，众人正在鞠躬。他也鞠躬，然后向排列移动。安拉的使者ﷺ拜完后说：“谁动了？”阿布·伯克尔说：“是我。”他说：“愿安拉增加你的热切，但不要再这样做。”

When is it considered recommended to stand up for prayer? Some prefer the time at the beginning of the iqama on the principle that eagerness is desirable. Some prefer it when the words “qad qdmati's-salah” are being pronounced, while others prefer it on the pronouncement of the words “hayya '■ala'l- falah”. Some say that when people see the imam (it is time togetup)rwhile others, like Malik (God be pleased with him), have not fixed any (specific) time, for this depends on the capacity of the individual, and there is no transmitted evidence for it, except the tradition of Abu Qatada that the Prophet (God’s peace and blessings be upon him) said, “When the prayer is about to commence, do not get up till you see me”. If this is proved authentic, it is necessary to act in accordance with it, but the issue remains indeterminate, I mean, there is no law for it, and whenever someone gets up then it is proper. Malik and the majority of the jurists maintain that a person who arrives when the imam is in the ruku< position, and fears that he will lose a rakca}26 if he hesitates or tries to reach the first row, he may bow behind the first row and then move forward while bowing. ALShafiT considered this abominable, while Abu Hamfa made a distinction between a group and an individual, considering it abominable for an individual, but permissible for a group. The position taken by Malik is related from Zayd ibn Thabit and Ibn Mascud. The reason for their disagreement stems from their dispute over the authenticity of the tradition of Au Bakr, which says that “he entered the mosque when the Messenger of Allah (God’s peace and blessings be upon him) was leading the people in prayer and they were bowing. He bowed too and then moved towards the row. When the Messenger of Allah had finished praying, he said, “Who moved?” Abu Bakr said, “It was I”. He said, “May Allah advance your eagerness, but do not repeat it”.

关于在诵读“سمع الله لمن حمده”这句话时的例外情况，学者们存在分歧。一部分法学家认为，伊玛目在弯腰后抬起头时只念这几个字，而跟随者则只念“ربنا ولك الحمد”。持这一观点的有马立克、艾卜·哈尼法等人。另一部分法学家则主张，伊玛目和跟随者都念“سمع الله لمن حمده ربنا ولك الحمد”，跟随者像念takbir（祝词“真主至大”）那样跟随伊玛目同时诵念。据传艾卜·哈尼法认为，当一人与伊玛目一同礼拜时，两者应同时念出。至于一个人独自礼拜或伊玛目与一人（即自己）礼拜时须念全部内容（两部分合在一起），则没有异议。

About their disagreement over the exception in reciting the words “samfia Allahu liman hamidah”, a group of jurists said that the imam pronounces only these words when he raises his head after bowing, and the follower, then, pronounces only the words “rabband wa lafcal-hamd”. Among in those who held this opinion are Malik, Abu HanTfa, and others. Another group of jurists maintained that the imam and the follower both say “samta Allahu liman hamidah rabband wa lak>al-hamcT\ and that the follower follows the imam repeating with him as in the case of takbir. It is related from Abu Hanifa that when one person is praying with an imam, both should pronounce it together. There is no dispute about one single person and the imam reciting the whole (both parts of the statement) together.

关于（前一种情况）存在分歧的原因，在于两段相互矛盾的圣训。第一段是安斯的圣训，先知（愿真主的赞颂与平安降临于他）说："设立伊玛目是为了让人跟随他。他鞠躬时你们也要鞠躬，他直起身时你们也要直起身。他说'赛米尔拉胡·利曼·哈米达'时，你们就说'拉比那·哇·拉克·哈姆德'。"第二段是伊本·欧麦尔的圣训："先知（愿真主的赞颂与平安降临于他）开始拜时会把双手举到与肩同高，从鞠躬中直起身时则说'赛米尔拉胡·利曼·哈米达，拉比那·哇·拉克·哈姆德'。" 偏重安斯圣训之义的人认为，跟随者不应说"赛米尔拉胡·利曼·哈米达"，伊玛目也不应说"拉比那·哇·拉克·哈姆德"。这属于文义暗示（黛利勒·海塔布）的范畴，因为它给未明言的情形赋予了与明言情形相反的裁定。偏重伊本·欧麦尔圣训的人认为，伊玛目确实说"拉比那·哇·拉克·哈姆德"，跟随者则有义务跟随伊玛目说"赛米尔拉胡·利曼·哈米达"，依据是先知的话"设立伊玛目是为了让人跟随他"的普遍含义。调和两段圣训的人则区分了伊玛目与跟随者：安斯的圣训通过其文义暗示要求伊玛目不说"拉比那"和"哇·拉克·哈姆德"，跟随者不说"赛米尔拉胡·利曼·哈米达"；而伊本·欧麦尔的圣训则明确要求伊玛目说"拉比那·哇·拉克·哈姆德"。因此，不应因文义暗示而舍弃明文，因为明文比其暗示更有力。安斯圣训的通用含义要求，跟随者应当说“萨米阿拉胡·利曼·哈米达”，这符合“设立伊玛目是为了让人跟随”这句话的一般意涵；而该圣训的隐含之意又表明，跟随者不应说这些话。因此，必须在文本的一般意义与其隐含之意之间作出抉择。毫无争议的是，一般意义比文本的隐含之意更有力，不过一般意义本身也有强弱之别，某些隐含之意强于一般意义的情况也并非不可能。那么，以我的性命起誓，这一问题是可以进行解释的，即就跟随者而言，它是有待斟酌的问题。

The reason for disagreement over this (the former case) is based on two conflicting traditions. The first is the tradition of Anas that the Prophet (God’s peace and blessings be upon him) said, “The imam has been appointed so that he may be followed. When he bows you must bow, and when he straightens up you must straighten -up. When he says ‘sarnFa Allahu liman hamidah,’ you must say ‘rabband wa laPal-hamd?”. The second is the tradition of Ibn TJmar “that the Prophet (God’s peace and blessings be upon him), when he began praying, would raise his hands to the level of the shoulders, and when he straightened up from bowing would say ‘sami'a Allahu liman hamidah rabband wa laPal-hamcT Those who preferred the meaning of the tradition of Anas maintained that the follower is not to say “samfia Allahu liman hamidah”, and the imam is not to say “rabband wa laPal-hamd”. This belongs to the category of the implication of the text (dalil al-khitdb) for it assigns to the unexpressed case a hukm opposite that of the expressed case. Those who preferred the tradition of Ibn TJmar maintained that the imam does say “rabbana wa laPal-hamd*\ and it is obligatory on the follower to follow the imam in saying “samifa Allahu liman hamidah'\ because of the general application of the words of the prophet “The imam has been appointed so that he may be followed”. Those who reconciled the two traditions made a distinction between the imam and the follower, and the truth in this is that the tradition of Anas requires—through the implication of its text—that the imam does not say urabb and wa la&al- hanuT\ and that the follower does not say “samfia Allahu liman hamidah” while the tradition of Ibn TJmar requires explicitly that the imam says “rabband wa lafial-hamd". It is not proper that an explicit text be given up because of an implication of the text, as the explicit text is stronger than its implication. The tradition of Anas requires, through its general application, that the follower is to say “samifa Allahu liman hamidah'\ in conformity with the general implication of the words, “The imam has been appointed so that he may be followed”, while it implies that he should not say these words. Thus it becomes-necessary to make a choice between the general meaning and the implication of the text, and there is no dispute that the general meaning is stronger than the implication of the text, though the general meaning can also vary with respect to strength and weakness, and it is not unlikely that some implications can be stronger than the general meanings. The issue, then, upon my life, is one that is subject to interpretation, that is, with respect to the follower.

这一问题涉及在坐着的人身后礼拜的情形。学者们的观点大意是：身体健康的人单独礼拜或做领拜人时，不应坐着礼拜义务拜，因为真主至尊所说：“你们要虔诚地为真主而站立。” 关于身体健康的跟随者在一位身体不适、坐着礼拜的领拜人身后礼拜的情况，有三种观点。第一种观点认为，跟随者应坐着在他身后礼拜。持此观点的有艾哈迈德和伊斯哈格。第二种观点认为，跟随者应站着在他身后礼拜。艾布·欧麦尔·伊本·阿卜杜勒·巴尔说，这是地方上大多数法学家的观点，包括沙斐仪及其弟子、艾布·哈尼法及其弟子、扎希里派、艾布·赛儒尔等人。这些法学家还补充说，即使领拜人不能鞠躬和叩头，只能以示意（用头）的方式礼拜，跟随者仍应站着在他身后礼拜。伊本·嘉西姆转述说，坐着的人作为领拜人是不允许的，如果跟随者坐着或站着在他身后礼拜，其礼拜无效。另有转述称，马立克认为，跟随者应在时间未过之前重新礼拜，但这是基于厌恶而非禁止的见解，而马立克的第一种观点则广为人知。

This relates to the prayer of one standing behind one who is seated. The gist of the opinions is that the healthy person is not to pray an obligatory prayer while seated when praying alone or as an imam, because of the words of the Exalted, “And stand up with devotion to Allah”. There were three opinions about the case of the follower who was in sound health and prayed behind an imam who was not well and prayed while seated. The first opinion is that the follower is to pray behind him in the sitting posture. Included among those who upheld this opinion are Ahmad and Ishaq. The second opinion is that he should pray standing behind (the imam). Abu ‘Umar ibn cAbd al-Barr has said that this is the opinion of most of a body of jurists of the provinces: al- Shafi T, his c disciples, Abu HanTfa, his disciples, the Zahirites, Abu Thawr, and others. These jurists made an addition saying that the followers are to pray behind him while standing even if he is unable to bow and prostrate and merely makes a gesture (with his head). Ibn al-Qasim has related that the imima of a person seated is not permitted, and that if they pray behind him seated or standing, their prayer is void. It is related from Malik that they are to repeat their prayers before the expiry of the time, but this has been based on the idea of disapproval not prohibition, though the first opinion is well-known from him.

他们之间分歧的原因,源于关于此问题的圣训之间的冲突,也源于圣训与麦地那人的实践即"阿玛尔"(ʿAmal)之间的冲突——这一点按马立克的看法而言。关于此事有两段相互矛盾的圣训。第一段是艾奈斯传述的圣训,先知ﷺ说:"如果他坐着礼拜,你们也应坐着礼拜。"阿伊莎的传述也表达了相同的含义。她的圣训说,先知ﷺ因身体不适而坐着礼拜。众人想站着跟在他身后礼拜,但他示意他们坐下。礼毕后,他说:"设立伊玛目是为了让人跟从他。他鞠躬时,你们也要鞠躬;他起身时,你们也要起身;如果他坐着,那么你们也要坐着礼拜。" 第二段是阿伊莎传述的圣训:"安拉的使者ﷺ在患病期间出去见众人,那次疾病后他便去世了。他来到清真寺,发现艾布·伯克尔正带领众人礼拜。艾布·伯克尔开始退后,但安拉的使者ﷺ示意他留在原处。安拉的使者ﷺ在艾布·伯克尔旁边坐下,艾布·伯克尔便跟随安拉的使者ﷺ礼拜,而众人则跟随艾布·伯克尔礼拜。"

The reason for their disagreement springs from the conflict of traditions ver this (issue), and also the conflict of <-amal with traditions, that is, the o practice of the people of Medina according to Malik. There are two conflicting traditions in this. The first is the tradition of Anas that the Prophet (God’s peace and blessings be upon him) said, “If he prays while sitting then you should pray while seated”. A tradition from ‘A’isha conveys the same meaning. Her tradition says that the Prophet (God’s peace and blessings be upon him) prayed seated while complaining (he was not well). The people wanted to pray behind him while standing, but he gestured to them that they should be seated. When he had finished, he said, “The imam has been appointed so that he may be followed. If he bows, you must bow, and when he straightens up, you must straighten up too. If he is seated, then, you must pray while seated”. The second tradition is from cA5isha “that the Messenger of Allah (God’s peace and blessings be upon him) went out to the people when he was ill, an illness from which he [later] died. He reached the mosque and found Abu Bakr leading the people -in prayer. Abu Bakr began to retreat, but the Messenger of Allah (God’s peace and blessings be upon him) gestured to him that he should stay where he was. The Messenger of Allah (God’s peace and blessings be upon him) sat down beside Abu Bakr, who then followed the Messenger of Allah’s in prayer and the people followed Abu Bakr in the prayer”.

这些圣训的解释，法学家采用了两种方法：废止法（naskh）和取舍法。采用废止法的人主张，A’isha的圣训表面意思是先知（愿安拉的赐福与平安降临于他）带领众人礼拜，而艾布·伯克尔是传述者，因为同一拜功不可能有两位伊玛目。此外，众人站立，而先知（愿安拉的赐福与平安降临于他）坐着。因此，这必然是先知（愿安拉的赐福与平安降临于他）的行为，而且由于它发生在后（临近其生命的尽头），它废止了他先前关于同一问题的行为。ﷺ 采用取舍法的人则倾向于Anas的圣训，他们说，A’isha的圣训在谁是伊玛目的问题上有不同的传述，是安拉的使者（愿安拉的赐福与平安降临于他）还是艾布·伯克尔。ﷺ 而马立克在传述上没有可以依赖的根据，因为两段圣训都同意坐着领拜是许可的，它们只在跟随者是站立还是坐着的问题上有所不同。这使得Abu Muhammad ibn Hazm说，在A’isha的圣训中，并没有任何表明人们是站着还是坐着礼拜的内容，而且为了一个并未明确陈述的规定而放弃一个明文规定，是不恰当的。

The jurists adopted two methods for interpreting these traditions: the method of abrogation (naskh) and the method of preference. Those who adopted the method of abrogation maintained that the apparent meaning of ( A’isha’s tradition is that the Prophet (God’s peace and blessings be upon him) led the people in prayer and Abu Bakr was the transmitter, for it is not possible that there be two imams for the same prayer. Further, the people were standing and the Prophet (God’s peace and blessings be upon him) was sitting. Thus, this is necessarily an act of the Prophet (God’s peace and blessings be upon him), and since it was later (shortly before the end of his life) it abrogates his prior acts (related to the same issue). Those who adopted the method of preference, preferred the tradition of Anas, for they said that the tradition of c A isha has varying narrations over the question of who was the imam, the Messenger of Allah (God’s peace and blessings be upon him) or Abu Bakr. Malik, however, has no basis for reliance in transmission, as both traditions agree on the permissibility of imdma while sitting, and they only differ about the standing or sitting of the follower. This led Abu Muhammad ibn Hazin t0 say that in the tradition of ‘A’isha there is nothing to show whether the people prayed while standing or sitting, and it is not proper to relinquish the expressed rule in favour of a rule that has not been expressly stated.

Abu Umar说,Abu al-Mus'ab在他的《Ma'ani》中记录了马立克的话:“人们不应跟随坐着的人礼拜。如果他坐着带领他们礼拜,他们的礼拜和他的礼拜都无效,因为先知ﷺ说过:‘在我之后,任何人都不得坐着带领他人礼拜。’”Abu Umar指出,圣训学者不认为这段圣训是可靠的,因为它是由Jabir al-Ju'fi以mursal(即省略了应当传述该圣训的圣伴)的形式传述的。他以完整的传述链所传述的圣训都不被视为充分的证据,那么他的mursal圣训又怎能被接受呢? 据Ibn al-Qasim转述马立克的说法,马立克曾以Rabi'a ibn Abi Abd al-Rahman所传的圣训为依据进行论证:“安拉的使者ﷺ在患病时出来见众人,而Abu Bakr正在担任伊玛目带领礼拜。先知ﷺ跟随Abu Bakr的礼拜而礼拜,然后说:‘没有一位先知死去,直到他在自己民众中的一个人身后礼过拜。’”对此,这段圣训并无证据,除非人们认为先知ﷺ是跟随Abu Bakr礼拜的,而坐着的伊玛目带领礼拜是不被允许的。这只是推测,不能以此推翻明确的经文;此外,这段圣训本身也是薄弱的。

Abu TJmar said that Abu al-Mus^b has recorded in his AMtapr from Malik that he said, “The people are not to follow (in prayer) anyone who is sitting. If he leads them while sitting, their prayer and his prayer is invalid because the Prophet (God’s.peace and blessings be upon him) has said, ‘No one after me is ever to lead others while sitting’ Abu TJmar states that this tradition is not deemed authentic by the traditionists, for it has been narrated by Jabir al-Ju<afi as a mursal (the Companion supposed to have related the tradition is dropped). His tradition that he relates with a complete chain is not considered as sufficient proof, so how can his mursal tradition be accepted? It is related by Ibn al-Qasim of Malik that he used to argue on the basis of what was related by Rabija ibn AbT Abd al-Rahman “that c the Messenger of Allah (God’s peace and blessings be upon him) went out to the people when he was ill, and Abu Bakr was praying as the imam. The Prophet prayed following the prayer of Abu Bakr and then said, ‘No Prophet has died until he has prayed behind a man from his umma?”. There is no evidence in this unless it is believed that he followed Abu Bakr in prayer as the prayer of an imam who takes up a sitting posture is not permitted. This is mere conjecture for which an explicit text cannot be relinquished; besides, the tradition is weak.

这包含两个问题：第一是开始的takbir（启始的泰克比尔）的时间；第二是先于伊玛目抬头之人的裁决。

This comprises two issues. First is the time of the initial takbir, while the second is the hukm of the person who raises his head before the imam does so.

关于开始的("初始")拜人(takbir)的问题,双方存在分歧。马立克(Malik)认为,跟随者应当在伊玛目念完之后再念。如果他与伊玛目同时念,马立克仍认为其有效;但也有人认为并非如此。如果他在伊玛目之前念,则不被接受。艾布·哈尼法(Abu Hanifa)及其他人则认为,他可以与伊玛目同时念拜人,但如果他在伊玛目之前念完,则无效。关于沙斐仪(al-Shafi'i),有两种传述。第一种与马立克的观点相同,这也是较为著名的观点;第二种则认为,如果跟随者在伊玛目之前念拜人,则无效。

In their dispute over the initial takbir, Malik preferred that the follower should pronounce it after the imam has finished pronouncing it; if he pronounces it with the imam he (Malik) still holds it to be valid, while some said that it is not so. But if he pronounces it before the imam it is not acceptable. Abu HanTfa and others have said that he may pronounce the takbir with the imam, but if he finishes the pronouncement before the imam it becomes invalid. There are two narrations from al-ShaficT on this. First is like the opinion of Malik and this is the better known opinion, and the second is that if the follower pronounces takbir before the imam it becomes invalid.

分歧的原因在于,这一问题上存在两则相互冲突的圣训。第一则是先知(愿主赐他平安与祝福)的话:“他若诵念泰克比尔(takbir),你们也应当诵念。”第二则是这样的叙述:先知(愿主赐他平安与祝福)在某次拜中诵念了开端的泰克比尔,然后向众人示意让他们等待。他离开了,之后回来时,头上还带着水渍。这段叙述表面的含义是:先知之前的泰克比尔因为没有洁净而不被计算,所以他之后又诵念了一次泰克比尔,在众人的泰克比尔之后。这一看法也基于他(沙斐仪)的原则,即跟拜者的拜不依赖于伊玛目的拜。圣训中并没有说明众人是否重新诵念了泰克比尔。因此,在没有证据的情况下,无论朝哪个方向解释都是不恰当的。然而,原则是要跟随(伊玛目),而这只能在伊玛目诵念泰克比尔之后才能进行。

The reason for disagreement is that there are two conflicting traditions on 1 this issue. The first includes the words of the Prophet (God’s peace and blessings be upon him), “If he pronounces takbir, you should pronounce it too”. The second is the narration “that the Prophet (God’s peace and blessings be upon him) pronounced the initial takbir in one of his prayers and then gestured to the people that they should wait. He went away and then returned’ w ith remnants of moisture on his head”. The apparent meaning of this is that takbir was pronounced (again) after theirs, for his takbir before this was not counted because of the absence of purification. This too is based upon his (al- ShafiTs) principle that the prayer of the follower is not dependent upon the prayer of the imam. There is no indication in the tradition whether they renewed their takbir. Thus, it is not proper to interpret it either way without evidence. The principle, however, is to follow (the imam), which can only be after the imam's pronouncement of takbir.

关于在鞠躬、俯身或叩头时先于领拜的伊玛目抬头的人，大多数学者认为他犯了错误，但他的拜功仍然有效，并且他有义务返回并跟随伊玛目。然而，一小部分法学家认为，他的拜功因其中所载的明确警告而无效，即先知ﷺ所说的话：“那在伊玛目之前抬头的人，难道不怕安拉把他的头变成驴头吗？”

About the person who raises his head (from the ruk# or bowing or sujud or prostrating) before the imam, the majority are of the view that he has made an error, but his prayer is valid and it is obligatory on him to revert and follow the imam. Yet, a small group of jurists held that his prayer is nullified because of the proclaimed warning related to it, namely, the words of the Prophet (God's peace and blessings be upon him), “Is the person, who raises his head before the imam, not afraid that Allah may turn his head into the head of donkey”.

他们一致认为，跟随者在礼拜义务上并无豁免，唯独诵读除外。关于跟随者是否诵读，他们存在分歧，主要有三种观点。第一种观点认为，在默声诵读的礼拜中，跟随者应当在伊玛目身后诵读，但在伊玛目大声诵读、他能听到时，则不应在其身后诵读。第二种观点认为，跟随者根本不应在伊玛目身后诵读。第三种观点认为，在默声诵读的礼拜中，他应诵读《古兰经》的开端章（Umm al-Kitab）及其余部分；在大声诵读的礼拜中，则只诵读开端章。还有一些学者区分了大声诵读的礼拜中跟随者能否听到伊玛目诵读的两种情况：若听不到，则要求他诵读；若能听到，则禁止他诵读。第一种观点为马立克所持，但他更倾向于在默声诵读时诵读。第二种观点为艾卜·哈尼法所持，第三种观点为沙斐仪所持。艾哈迈德·本·罕百勒则区分了跟随者能听到伊玛目诵读与不能听到两种情况。

They agreed that that no exemption is granted to the follower from the obligations of prayer, except for the recitation. They disagreed about this (the recitation by the follower) holding three opinions. First, some held that the follower should undertake his recitation behind the imam in prayers with inaudible recitation, but he should not recite behind him when the recitation is audible to him. Second, that he should not recite behind the imam at all. Third, that he should recite the umm al-Kitab and the rest in the case of prayers with inaudible recitation, and only the umm al-Kitdb in the case of prayers with audible recitation. Some made a distinction between the case of prayers with audible recitation when the follower can hear the imam's recitation and when he cannot hear him. Thus, they made recitation obligatory for him when he cannot hear the imam, but they prohibited him from doing so when he can hear him. The first view was held by Malik, except that he preferred recitation in the case of inaudible recitation. The second opinion was held by Abu Hanifa and the third by al-ShaficT. Ahmad ibn Hanbal made the distinction between the situation where the follower is able to hear the imam's recitation and the situation where he is not.

他们之间分歧的原因,源于关于这一议题的圣训之间的冲突,以及一些学者依据某些圣训对另一些圣训所作的解释。关于此议题的圣训有四类。第一类是先知(愿主的赞颂与慈恩降临于他)所说的:“没有诵读《古兰经》开端章的拜功是不成立的。”此外还有与此意义相同的圣训,这些圣训已在诵读为义务的问题之下讨论过。第二类是马立克从艾布·胡莱赖(Abu Hurayra)传述的圣训:安拉的使者(愿主的赞颂与慈恩降临于他)礼完拜后,大声诵读完毕,然后说:“刚才你们中有人与我一同诵读了吗?”一个人说:“是的,安拉的使者啊,是我。”他说:“我正在说,为什么我在诵读《古兰经》时受到了干扰。”当安拉的使者(愿主的赞颂与慈恩降临于他)大声诵读时,人们在他身后礼拜便停止了诵读。第三类是欧拜代·本·萨米特(Ubada ibn al-Samit)的圣训,他说:“安拉的使者(愿主的赞颂与慈恩降临于他)带领我们礼晨拜,诵读对他而言变得困难。礼完后他说:‘我看见你们在伊玛目身后诵读。’我们说:‘是的。’他说:‘除了《古兰经》开端章,不要这样做。’”艾布·欧麦尔说,这里欧拜代的圣训是来自麦库勒(Makhul)的传述,而其他传述的传述链是连续的,并且是可靠的。第四类是贾比尔从先知(愿主的赞颂与慈恩降临于他)传述的圣训,他说:“有伊玛目领拜的人,其诵读由伊玛目代为承担。”还有第五类圣训,被艾哈迈德·本·罕百里认定为可靠。它是记载先知(愿主的赞颂与慈恩降临于他)所说的:“当伊玛目诵读时,你们就静默聆听。”

The reason for their disagreement stems from the conflict of traditions on this topic and the interpretation of some on the basis of others. There are four traditions on the topic. The first is the saying of the Prophet (God’s peace and blessings be upon him), “There is no prayer, except with the Jatihat al-Kitdb". This is in addition to the traditions conveying the same meaning, which have discussed under the issue of the obligation of recitation. The second is a tradition recorded by Malik from Abu Hurayra that the Messenger of Allah (God’s peace and blessings be upon him) finished his prayer reciting in an audible voice, and said, “Did one of you recite with me just now”. A man said “Yes, I did O Messenger of Allah”. He said, “I say: How am I being challenged in the (recitation of the) Qur’an”. The people stopped reciting while praying behind the Messenger of Allah (God’s peace and blessings be upon him) when the recitation was made in an audible voice. The third is the tradition of TJbada ibn al-Samit, who said that “the Messenger of Allah (God’s peace and blessings be upon him) led us in the morning prayer and the recitation became difficult for him.When he had finished he said, ‘I see that you recite behind the imam'. We said, ‘Yes.’ He said, ‘Do not do it, except for the umm al-Qu^an' Abu TJmar said that the tradition of TJbada here is a narration from Makhul and other narrations have continuous chains and are authentic. The fourth tradition is that of Jabir from the Prophet (God’s peace and blessings be upon him), who said, “The recitation of a person who has an imam leading him is undertaken by the imam". There is also a fifth tradition that has been declared authentic by Ahmad ibn Hanbal. It is the narration that reports the Prophet (God’s peace and blessings be upon him) as saying, “When the imam recites listen silently”.

教法学家们对于如何调和这些圣训，意见并不一致。有些学者认为，在出声诵读的领拜人诵读时，禁止跟随者诵读的规定不适用于诵读《古兰经》的母章（Umm al-Qur'an），依据是阿卜杜·本·萨米特的圣训。也有学者认为，“没有诵读《法蒂哈》章的拜，便是无效的拜”这一圣训的普遍含义，应排除在出声诵读的拜中跟随者的情形，因为阿布·胡莱赖的圣训中禁止在出声诵读的拜中诵读。他们还引用至尊真主的经文作为佐证：“当《古兰经》被诵读的时候，你们应当静听，并应当保持缄默，以便你们蒙受慈悯。”他们说，这段经文是与拜功有关的。另有一些学者则主张，无论是默诵还是出声诵读的集体拜，跟随者的必修诵读都可以免除，并将诵读的义务仅限于领拜人和独自礼拜者，依据的是哲比尔的圣训。这是艾卜·哈尼法的观点。因此，哲比尔的圣训对他而言，成为限定“你们能诵多少就诵多少”这句圣训的证据，因为该句并未特指在拜中诵读母章（但正如前文所述，它规定了诵读《古兰经》的任何章节）。然而，哲比尔的圣训仅通过哲比尔·朱阿菲的传述系统以归于先知（愿主福安之）的形式流传，而仅通过他一人传述的归于先知的圣训并无确证之力。艾卜·欧麦尔说，除了哲比尔归于先知的这段传述外，这是一段不被认为可靠的圣训。

The jurists disagreed about the manner of reconciling these traditions. There were some who exempted the recitation of the umm al-Qur*dn alone from the proscription of recitation during audible recitation of the imam, on the basis of the tradition of TJbada ibn al-Samit. There were those who exempted from the general implication of the words of the Prophet, “There is no prayer without the (recitation of) jhe fatihat al-Kitab", only the case of the follower in a prayer with audible recitation, because of the prohibition tof recitation in a prayer with audible recitation occurring in the tradition of Abu Hurayra. They supported this with the words of the Exalted, “And when the Qur’an is recited, give ear to it and pay heed, that ye may obtain mercy”.128 They said that this was related to prayer. Some of them exempted (from the proscription) the obligatory recitation of the follower in group prayers, whether the prayer was with inaudible or audible recitation, and they confined the obligation of recitation to the cases of an imam and the single worshiper taking, into account the tradition of Jabir. This is the opinion of Abu HanTfa. Thus, the tradition of Jabir became for him an evidence restricting the words of the Prophet (God’s peace and blessings be upon him), “Recite whatever you can”, for he does not specify the recitation of the umm al-Qur>an in prayer, (but he does Prescribe the recitation of any Quranic passage, as explained f arlier- The tradition of Jabir, however, was related as marfifi (reaching the Ipfophet) only through the isnad of Jabir al-Ju'aff, and there is no force in a tradition related as marfiS through him alone. Abu TJmar said that it is a ■tradition that is not deemed authentic, except the marfiF narration of Jabir.

他们一致认为,如果领拜者(伊玛目)在拜中突然遭遇小净破坏的情况(例如泄出气体)而中止拜功,跟随者的拜功不会因此无效(他们可以各自继续,或其中一人上前带领众人完成拜功)。他们对于以下情况存在分歧:领拜者在不洁净的状态下带领众人拜功,而跟随者在拜后才知晓此事。一些法学家认为跟随者的拜功有效,另一些人则认为无效。第三类学者则依据领拜者是否知晓自己处于大净破坏的状态而作出区分:他们说,如果领拜者知情,跟随者的拜功无效;如果他不知情,跟随者的拜功则不无效。第一种观点为沙斐仪所持,第二种为艾布·哈尼法所持,而第三种为马立克所持。

They agreed that if he (the imam) is suddenly overcome by hadath (like releasing wind) during prayer and stops, the prayer of the followers is not invalidated (they continue individually or one of them steps forward and leads them). They disagreed over the case where the imam leads them in prayer in a state of ritual impurity, and they come to know of this after the prayer. A group of jurists said that their prayer is valid, while another group said that their prayer is invalid. A third group made a distinction on the basis of whether the imam was aware of his sexual defilement or was ignorant of it. They said that if he was aware of it their prayer is invalidated, but if he was unaware of it their prayer is not invalidated. The first opinion was held by al- Shafi T and the second by Abu HanTfa, while the third was held by Malik.

c 他们分歧的原因，源于双方对跟随者（麦莫穆）的拜功是否有效是否取决于伊玛目拜功是否有效的争论。认为二者不相关联的人主张其拜功有效；认为二者相互关联的人则主张其拜功无效。

c The reason for their disagreement derives from their dispute over whether the validity of the follower’s prayer is dependent upon the validity of the imam's prayer. Those who did not consider it to be dependent said that the prayer is valid, while those who considered it to be dependent said that their prayer is invalidated.

那些区分遗忘与故意沉默的学者，考虑到前述圣训的表面含义。该圣训称：先知（愿主的赞颂与祝福降临于他）在某次拜中念了“泰克比尔”，然后（中断拜功）向众人示意让他们等待。他离开后，回来时身上还带着湿气的痕迹。这段话的表面含义是，他们继续拜功（在先知中断拜功之前已拜的部分上继续）。沙斐仪（支持这一裁决）论证说：如果他们的拜功依赖于先知的拜功，他们必定会重新开始拜功（重新念一次“泰克比尔”）。

Those who made a distinction between forgetfulness and intentional silence took into account the apparent meaning of the preceding tradition, which says “that the Prophet (God’s peace and blessings be upon him) pronounced the takbir in one of his prayers and then (interrupting his prayer) gestured to the people that they should wait. He went away and on his return there were remnants of moisture on his body”. The apparent meaning of this is that they continued their prayer (building upon the part they prayed before the Prophet interrupted his prayer). Al-ShaficT (supporting this ruling) argued that had their prayer been dependent upon his prayer they would certainly have recommenced the prayer (with a fresh takbir).

12 3.2. 第二章集体礼拜与领拜的条件

2.3.2.1. 第七节：集体礼拜的裁决

2.3.2.1.1. 第一期

2.3.2.2. 第二节伊玛目的条件与优先权问题

2.32.2.1. 第一个问题

2.3.2.2.4. 第4期

2.3.2.2.5. 第5个问题：伊玛目特有的规定

2.3.2.3. 第三节：跟随者对伊玛目的立场，以及专属于跟随者的教法规定

2.3.23.3. 第3期

23.23.4. 第4期

23.23.5. 第5期

2 3.2.4. 第四节：明确跟随者必须跟随伊玛目的事项

23.2.4.1. 问题

2.3.2.5. 第5节\ 以下内容的描述

2.3.2.6. 第六节：伊玛目为跟随者承担的事项

2 3 2.7- 第七节使领拜者的拜功无效之事，以及该无效延及跟随者的拜功