本部分有四个问题被视为本主题的基本原则。第一个问题是关于其义务的阐释。第二个问题是关于其（每日）义务的数量。第三个问题是关于对谁而言它是义务的人。第四个问题是关于因故意放弃而产生的后果性义务。

In this part there are four issues that are taken to be the principles of this topic. The first issue is about the exposition of its obligation. The second issue is about the number of its (daily) obligations. The third issue is about the individual for whom it is obligatory. The fourth issue is about the consequential obligation because of intentional relinquishment.

其义务已由《古兰经》、圣训以及学者的一致公议所明证。由于此事广为人知，因此无需再加讨论。

Its obligation is evident from the Book, the sunna, and consensus. The fact that it is so widely known makes its discussion unnecessary.

关于每日必须履行的拜功数目，学者们有两种观点。第一种是马立克、沙斐仪以及多数学者的观点，他们认为只有每日五次拜功是义务的。第二种是艾布·哈尼法及其门徒的观点，他们认为除每日五拜之外，witr拜（维特尔拜）也是义务的。至于由圣行确立的义务究竟属于wajib（瓦吉布）还是fard（法尔德），双方的分歧并不影响结论。85

There are two opinions about the number of daily obligations. First is the opinion of Malik, al-Shafi T, and the majority, which maintains c that only five (daily) prayers are obligatory. The second is the opinion of Abu HanTfa and his disciples which maintains that the witr prayer is also obligatory along with the five (daily) prayers. Their disagreement about whether the obligation established from the sunna is wajib or fard is of no consequence.85

他们之间分歧的原因在于相互冲突的圣训。那些将义务限定为五次拜功的圣训，内容明确、广为人知，且早已确立。其中最生动的一段是：“当拜功的义务达到五次时，穆萨（Musa，即摩西）对他（穆罕默德ﷺ）说：‘你回去见你的主，因为你的民众承受不了这些。’他说：‘于是我就回去了。’至高者说：‘它们是五次，但在报酬上相当于五十次，我的决定不会改变。’”此外，还有广为人知的关于一位贝都因人的圣训：他就此事询问先知ﷺ，先知ﷺ说：“一日一夜五次拜功。”他又问：“除此之外，我还有别的义务吗？”先知ﷺ回答：“没有，除非你自愿去做。”

The reason for their disagreement lies in conflicting traditions. The traditions that confine the obligation to five prayers are explicit, widely known> and well-established. The most vivid of these is the tradition of wn?, “When the obligation reached the number five, Musa (Moses) said to him (Muhammad), ‘Turn back to your Lord, for your umma cannot bear this’. He said, ‘So I did’. The Exalted said, ‘They are five but they are fifty (in reward value), My decree is not altered’”. Further, there is the widely known tradition of the bedouin, who asked the Prophet (God’s peace and blessings be upon him) about it and the Prophet (God’s peace and blessings be upon him) said, “Five prayers in a day and;night”. He asked (again), “Am I obliged for more besides these?” He replied, “No, unless you observe them voluntarily”.

在传述中，有一些圣训表明了举行witr（专指夜间的奇数拜）属于义务的含义。其一是cAmr ibn Shu^yb从其父及其祖父传述：“真主的使者ﷺ说：‘真主为你们增加了一拜，那就是witr，所以你们要坚持举行。’”另有Haritha ibn Hudhafa的传述，他说：“真主的使者ﷺ走出来对我们说：‘真主命令你们举行一拜，这拜对你们而言胜过红骆驼。这就是jw/r。他已经定下，你们要在夜间拜（SiZwP）与晨拜（fajr）之间的时间内举行它。’”此外，还有Burayda al-AslamT的传述，“真主的使者ﷺ说：‘witr是确定的，不举行它的人不是我们中的一员。’”

Among the traditions that convey the meaning of the obligation of witr is that of cAmr ibn Shu^yb from his father and from his grandfather “that the Messenger of Allah (God’s peace and blessings be upon him) said, ‘Allah has added a prayer for you, and this is the witr, so keep it up’ ”. They also include the tradition of Haritha ibn Hudhafa who said, “The Messenger of Allah (God’s peace and blessings be upon him) came out to us and said, ‘Allah has commanded you to observe a prayer, which is better for you than the red camels. This is the jw/r. He has determined that you observe it in the time between the night prayer (SiZwP) and the morning prayer (fajr\ ”. In addition, there is the tradition of Burayda al-AslamT “that the Messenger of Allah (God’s peace and blessings be upon him) said, ‘The witr stands confirmed, and he who does not observe it is not one of us’”.

凡达到青春期的穆斯林，都是有义务的人，对此没有任何争议。

The person for whom it is obligatory is every pubescent Muslim, and there is no dispute about this.

关于故意放弃拜功的人这一问题：当他被命令礼拜却拒绝礼拜，但并不否认拜功的义务时，一些法学家认为他应当被处死，另一些法学家则认为他应当受到惩罚并被监禁。 在主张处死者中，有人认为处死是因为他的叛教（kufr），这是艾哈迈德、伊斯哈格和伊本·穆拜拉克的观点。另有人主张对他进行监禁和惩罚，直到他恢复礼拜为止，并将其定为一种哈德刑罚，这是马立克、沙斐仪、艾卜·哈尼法及其门徒以及高古尔派（Zahirites）的观点。

With respect to the obligation in the case of the person who relinquishes it intentionally, and when he is ordered to pray refuses to do so, but does not deny its obligation, a group of jurists said that he should be executed, while another group said that he is to-be punished and confined. Among those who maintained that he is to be executed; some made his execution obligatory as a result of his disbelief (kufr). This is the opinion of Ahmad, Ishaq, and Ibn al- Mubarak. Others, who upheld his confinement and punishment till he resumes praying, determined it as a hadd penalty, which is the opinion of Malik, al- Shafi i, Abu Harnfa, his disciples, and of the Zahirites.

这种分歧的原因在于圣训之间的冲突。有传述称，先知（愿主赐他平安与祝福）曾说：“除三种情况外，穆斯林的血不可被合法地流淌：信道之后的背教，已婚之后的通奸，以及杀人而非为偿命的情况。”又在布赖达的圣训中传述，先知（愿主赐他平安与祝福）说：“我们与他们之间的区别在于拜功，谁弃绝拜功，就是犯了不信之罪。”在哲比尔的圣训中，先知（愿主赐他平安与祝福）说：“拜功是顺从与不信之间的分界”，或者说：“多神信仰不过是弃绝拜功。”那些将此处的“不信”理解为真正的否认信仰的人，认为这段圣训是对前面引述的“信道之后的背教”一语的解释。而那些将此处的“不信”（的用语）仅视为谴责与责备的人则说，这是指他的行为如同不信者的行为，他与不信者相似。这就好比说“通奸者在犯通奸时并非仍是信士”，或“盗窃者在行窃时并非仍是信士”。因此，他们认为在此种情况下不应施行哈德刑罚。

c The reason for this disagreement stems from the conflict of traditions. It is established from the Prophet (God’s peace and blessings be upon him) who said, “Shedding the blood of a Muslim does not become lawful, except in three cases: disbelief after faith, fornication after marriage, and killing a human being when it is not in retaliation for another life”. It is also related from the Prophet (God’s peace and blessings be upon him) in the tradition of Burayda that he said, “The distinguishing factor between them and us is prayer, so he who relinquishes it has committed disbelief’. In the tradition of Jabir, the Prophet (God’s peace and blessings be upon him) said, “It is the (basis for) distinction between obedience and disbelief’, or he said, “Polytheism is nothing but the relinquishment of prayer”. Those who understood from the term disbelief here to be actual rejection deemed this tradition to be a commentary on the words of the Prophet (God’s peace and blessings be upon him) “disbelief after faith [occurring in the tradition quoted above]”. Those who deemed it (the use of the term disbelief here) merely as censure and reproach said that it means that his acts are like those of the disbelievers and that he resembles the disbelievers. It is just like saying, “a fornicator does not commit fornication and remain a believer” or “a thief does not commit theft and remain a believer”. Thus, they held that hadd penalty is not to be imposed in this case.

那些认为他应当依据哈德刑(刑罚)处以死刑的人的观点是薄弱的。他们所依据的,只有一个薄弱的类比推理(qiyas al-shabah),如果这里还能用这个说法的话:即把礼拜这一首要的命令与谋杀这一首要的禁令相比较。"kufr"一词的字面意思被用来指"否认",而众所周知,放弃礼拜的人并不是在否认,除非他是带着这样的信念而放弃礼拜。因此,我们有两种选择。第一,如果我们把这段圣训理解为"不信"之义,那么我们就有义务去解释:先知(愿真主的赞颂与祝福降临于他ﷺ)所指的是那种在不信中拒绝礼拜、从而犯下不信之罪的人。第二,为"kufr"一词赋予一个不同于其首要用法的含义,而这在两种方式上是可行的。其一,赋予此人以对不信者所规定的判决,即对其适用死刑以及不信者的其余判决,即便他并未否认信仰。其二,说他的一切行为都像不信者的行为,以此达到谴责与警戒的目的,因为不礼拜的人在其态度上与不信者相似,不信者是不礼拜的。这类似于先知(愿真主的赞颂与祝福降临于他ﷺ)的话:"通奸者在通奸时不是信士。"