本部分包含八章。第一章论述礼拜时间的确定。第二章论述宣礼(adhan)与开始礼拜的宣告(iqama)。第三章涉及礼拜朝向(qibla)的确定。第四章涉及遮掩私处(satr al-'awra)及礼拜服饰。第五章阐述礼拜中洁净于污秽的规定。第六章论述可以礼拜的地方与不可礼拜的地方。第七章讲述礼拜有效的条件。第八章论述意图(niyya)及其在礼拜中是否为必要条件的问题。

This part contains eight chapters. The first chapter is about the identification °f the timings. The second is about the call for prayer (adhan) and the call for commencement (iqdma). The third chapter relates to the identification of the direction in prayer (qibla). The fourth chapter relates to the covering of the Pnvate parts (satr al-^awra) and the dress for prayer. The fifth chapter covers the stipulation of purification from impurities in prayer. The sixth chapter is about the identification of places where prayer can be undertaken and those where it cannot. The seventh chapter deals with the conditions of the validity of prayer. The eighth chapter is about intention (niyya), and the question of its stipulation in prayer

本章首先分为两节。第一节涉及确定礼拜时间的方法，第二节考察禁止礼拜的时间段。

This chapter is first divided into two sections. The first relates to the identification of the timings for prayer. The second examines the timings during which prayer is forbidden.

本节又分为两个小节。第一小节涉及礼拜必须在其中完成的常规时间（包括允许的延长时间以及优选时间）。第二小节涉及遇有必要情况者的礼拜时间。

This section is also divided into two sub-divisions. The first relates to regular prayer timings within which a prayer has to be performed (extended as well as preferred). The second relates to timings for those facing a necessity.

"真主至高说：“礼拜对信士而言，是有定时的功课。”{《古兰经》4:103}穆斯林学者一致认为，五个基本礼拜各有确定的时间，在时间内礼拜是礼拜有效的条件。他们也一致认为，每段时间又分为优选时段和允许时段。至于这些优选时段和允许时段的界限，他们存在分歧。这一议题共有五个问题。"

The basis for this topic are the words of the Exalted, “Worship at fixed hours no __ hath been enjoined on the believers”. The Muslim jurists agreed that the five (obligatory) prayers have five determined periods, performance of prayer during which is a condition for the validity of the prayer. (They also agreed) that each of these periods is divided into preferred and extended parts. They disagreed about the limits of such preferred and extended parts. There are five issues in this.

他们一致认为，除了归于伊本·阿拔斯的一种异常分歧，以及关于主麻聚礼（jumu'a）礼拜时间的一种传闻中的争议（下文将述及）之外，正午（zuhr）礼拜的时间开始于太阳偏西，在此之前不允许礼拜。关于正午礼拜时间，他们在两点上存在分歧：其延长时间的终点，以及（礼拜的）优选时间。

They agreed, except for a deviant disagreement attributed to Ibn cAbbas and a reported dispute over the time of performing Friday congregational prayer (jumu^a), as will be mentioned, that the beginning of the timing for the midday (zuhr) prayer, before which praying not allowed, is the declining of the sun. They disagreed with respect to the zuhr period on two points, the end of its extended timing and the time that is preferable (for prayer).

马立克、沙斐仪、艾布·绍尔和达五德说：其延伸时间的终点是一物之影子与其长度相等之时。艾布·哈尼法在其一则传述中说，是一物之影子变为其长度两倍之时，此即下一拜的开始时间（W）。据他的另一则传述，晌礼的最后时间是一物之影子与其长度相等之时，而晡礼的最初时间是影子为（物之）长度两倍之时；介于影子等于长度与影子为两倍之间的时段，不适合晌礼。此（后一种）观点得到了他的两位弟子艾布·优素福和穆罕默德的支持。

Malik, al-ShafiT, Abu Thawr, and Dawud said that the end of its extended timing is when the shadow of a thing becomes equal to its length. Abu HanTfa said, in one narration from him, that it is when the shadow of a thing becomes twice its length, which is the beginning of the period of the next prayer (W). According to another report from him, the last timing for the noon prayer is when the shadow of a thing is equal to its length, while the first timing for the <asr prayer is when the shadow is twice the length (of a thing), and the period between those when the shadow is the same as the length and when it is twice as much is not suitable for the noon prayer. This (latter opinion) was upheld by his two disciples, Abu Yusuf and Muhammad.

关于此事存在分歧，原因在于传述之间的冲突。有传述说，吉卜利勒（Gabriel）带领先知ﷺ礼拜：“第一天太阳偏西时，他与先知ﷺ一同礼了晌礼（Zuhr）；第二天，当每一物的影子与其本身长度相等时，他礼了晌礼。然后他说：‘礼拜的时间就在这两者之间。’” 又有传述说，先知ﷺ said（说）：“你们在世间的停留，与在你们之前的民族相比，就像从亚斯尔（ʿAsr）拜到日落之间的时长。托拉的民众被赐予了《讨拉特》（Torah），他们依此而行，直到正午，之后便无法（继续）。于是他们被赐予了每人一‘戈拉特’（qīrāṭ）之后又一‘戈拉特’。injīl（新约）的民众随后被赐予了《injīl》，他们依此而行，直到亚斯尔时间，之后便无法（继续）。于是他们被赐予了每人一个‘戈拉特’。我们被赐予了《古兰经》，我们依此而行，直到日落。于是我们被赐予了每人两个‘戈拉特’。” 有经人说：“我们的主啊，你给了这些人每人两个‘戈拉特’，而给了我们每人一个‘戈拉特’，可是我们的工作时间更长。”真主至高无上，说：“我对你们的报酬有任何不公正吗？”他们说：“没有。”真主说：“那么这是我的恩典，我把它赐予我所意欲的人。”

The reason for disagreement over this is the conflict of traditions. It is related about the prayer led by Jibril (Gabriel) “that he prayed zuhr with the Prophet (God’s peace and blessings be upon him) on the first day when the sun declined, and on the second day when the shadow of each thing was equal to its length. He then said, ‘The timing is what is between these’”. It is related that the Prophet (God’s peace and blessings be upon him) said, “Your stay on earth compared to that of nations who came before you is like the length of the time which is between the (asr prayer and sunset. The People of the Torah were given the Torah and they acted upon it till it was midday, and became unable (to continue) after that. It was then granted to them qirdt™ after qlrdt. The People of InjU (New Testament) were then given the InjU and they acted upon it till it was the time for casr, being unable to do so after that. It was then granted to them in qirat at a time. We were given the Qur°an and we acted upon it till it was sunset. It was then granted to us two ^frars at a time. The People of the Book said, ‘O Lord, you have given these people two qtrdts at a time, while you gave us one at a time, when our performance was for a greater period?’ Allah, the Exalted, replied, ‘Have I done any injustice in compensating you?’ They said, ‘No’. He said, ‘Then it is My benevolence, I grant to whom I will’”.

他们在Asr拜的两个问题上存在分歧。第一个问题是其开始时间与Zuhr拜时间结束的衔接。第二个问题是Asr拜自身的结束时间。关于时间的衔接，Malik、al-ShafiT、Dawud以及一些法学家一致认为，Asr拜时间的开始，实际上就是Zuhr拜时间的结束，而这发生在某物的影子与其身高相等之时。另一方面，Malik主张，Zuhr拜时间的最后一段与Asr拜时间的最初一段——足够礼成四个（普通）拜度的一段时间——是两种拜共有的时间。al-ShafiT、Abu Thawr和Dawud认为，Zuhr拜时间的结束点是Asr拜时间开始的那一时刻，且是一个不可分割的瞬间。Abu HanTfa如前所述，主张Asr拜的首个时间是某物的影子为其身高两倍之时，而他与他们在此问题上分歧的原因已在前文说明。

They disagreed about the <asr prayer on two points. The first is about the merging of its first timing with the end of the timing for the zuhr prayer. Second, about its own end. With respect to the merging of the timings, Malik, al-ShafiT, Dawud, and a group of jurists agreed that the beginning of the timing for <asr prayer is, in fact, the end of the period for zuhr, and this occurs when the shadow of a thing becomes equal to its height. Malik, on the other hand, maintained that the last portion of the period for zuhr and the first portion of the period for <asr—a stretch of time sufficient for four (ordinary) rak<as—is a common time for both prayers. According to al-ShafiT, Abu Thawr, and Dawud the end of the period for zuhr is the point of time at which the timing for casr begins, and is an indivisible moment. Abu HanTfa, as we have said, maintained that the first timing for <asr is that when the shadow o' a thing is twice its height, and the reason for his disagreement with them over this has preceded.

马立克与沙斐仪的分歧，以及与在此问题上持相同意见者的分歧，源于关于吉卜利勒（Jibril）的圣训与阿卜杜拉·伊本·欧麦尔的圣训之间的冲突。在吉卜利勒带领的拜功中，记载他在第二天与先知（愿安拉赐福于他并使他平安）在第一天礼晌礼的同一时间礼了晌礼。阿卜杜拉·伊本·欧麦尔的圣训则是：先知（愿安拉赐福于他并使他平安）说：“晌礼的时间一直延续到亚斯尔礼的时间开始为止。”此段圣训由穆斯林辑录。主张采用吉卜利勒圣训者认为时间是可以合并的，而主张采用阿卜杜拉圣训者则不认为时间可以合并。 对于吉卜利勒的圣训，可以作出与阿卜杜拉的圣训相符的解释，因为很可能是（吉卜利勒圣训的）传述者由于两个时间相互接近而过分强调了这一事实。关于吉卜利勒带领拜功的圣训，提尔米兹（al-Tirmidhi）判定为沙希赫（sahih，确凿可靠）；而伊本·欧麦尔的圣训则由穆斯林辑录。

Malik’s disagreement with al-Shafi T, and with those who adopted the c same opinion as his on this issue, is based on the conflict of the tradition about Jibril with the tradition of cAbd Allah ibn TJmar. In the prayer led by Jibril, it is stated that he prayed zuhr with the Prophet (God’s peace and blessings be upon him) on the second day at the time at which he had prayed W on the first day. The tradition of cAbd Allah ibn TJmar is that the Prophet (God’s peace and blessings be upon him) said, “The timing of zuhr continues as long as the timing of ^asr has not begun”. This has been recorded by Muslim. Those who preferred the tradition about Jibril, deemed the timing as merged, while those who preferred the tradition of cAbd Allah, did not consider the timings as merged. In the case of the tradition about Jibril, it is possible to interpret it in such a way that would agree with the tradition of cAbd Allah, for it is likely that the narrator (of the tradition about Jibril) overemphasized the fact due to the proximity of the timings. The tradition about the imama of Jibril has been declared sahih by al-TirmidhT, while Ibn TJmar’s tradition has been recorded by Muslim.

他们对晚祷（maghrib）是否像其他所有拜功一样有可延长的时间产生了分歧。一派法学家认为，晚祷的时间是有限的，不可延长。这是马利克和沙斐仪所传最为著名的说法。另一派法学家则认为，晚祷的时间可以延长，即从日落直到晚霞（shafaq）消失之间。这是艾布·哈尼法、艾哈迈德、艾布·赛готов、达伍德的观点，此观点也有人传自马利克和沙斐仪。

They disagreed about the evening prayer [maghrib), whether it has an extended time like all other prayers? A group of jurists held that it has a limited time that is not extendible. This is the best known report from Malik and al- Shafi‘L Another group of jurists held that it has an extended time between sunset and the disappearance of the evening twilight (shafaq). This was the opinion of Abu HanTfa, Ahmad, Abu Thawr, and Dawud, and this opinion has also been related from Malik and al-Shafi‘T.

他们在这一问题上产生分歧，源于吉卜利勒领拜的圣训与伊本·欧麦尔（‘Abd Allah ibn ‘Umar）的圣训相互冲突。吉卜利勒领拜的圣训称，他在两天里都在同一时间（日落时）领了昏礼（maghrib）拜；而伊本·欧麦尔的圣训则说："昏礼拜的时间延续到霞光（shafaq）消失为止。"倾向于吉卜利勒领拜圣训的人，为昏礼拜确定了一个单一（有限）的时间；倾向于伊本·欧麦尔圣训的人，则为它确定了一个延长的时间。伊本·欧麦尔的圣训由穆斯林（Muslim）辑录，而吉卜利勒领拜的圣训则未被两位圣训学家（布哈里与穆斯林）中的任何一位辑录，即伊本·阿拔斯的圣训：他曾在十次拜功中带领先知ﷺ礼拜，以说明各拜的时间，然后说："时间就在这两者之间。"伊本·欧麦尔圣训中的内容，也见于穆斯林辑录的布赖达·艾斯莱米的圣训，而该圣训是这一主题的根本依据。学者（法学家）们说，布赖达的圣训更为可取，因为它是较晚的圣训，属于麦地那时期，并且是针对拜功时间的提问所作的回答；而吉卜利勒的圣训则属于麦加时期拜功义务的最初规定。

The reason for their disagreement over this arises from the conflict of the tradition of the imdma of Jibril with the tradition of ‘Abd Allah ibn ‘Umar. The tradition about the imdma of Jibril states that he offered the maghrib prayer at the same time (at sunset) on both days, while the tradition of ‘Abd Allah says, “It is time for the maghrib prayer till the disappearance of shafaq*. Those who preferred the tradition* about the imdma of Jibril determined a single (limited) time for it, while those who preferred ‘Abd Allah’s tradition determined an extended time for it. The tradition of ‘Abd Allah has been recorded by Muslim, while the tradition of the imdma of Jibril has not been recorded by either of the two shaykhs (al-BukharT and Muslim), that is, the tradition of Ibn ‘Abbas, which says that he led the prayer for the Prophet (God’s peace and blessings be upon him) in ten prayers that explained the prayer timings and then said, “The time is between these two”. What is stated in ‘Abd Allah’s tradition about this is also found in the tradition of Burayda al-Aslami that has been recorded by Muslim, and is the fundamental source for this topic. They (the jurists) said that the tradition of Burayda is preferable as it is a later tradition belonging to the era of Medina and was in response to a question about the timings of prayer, while the tradition of Jibril belongs to the initial stipulation of the duty (of prayer) at Mecca.

他们在第二次晚礼拜（ʿishāʾ）的问题上存在分歧，分歧主要有两点。第一，关于其时间的开始；第二，关于其时间的结束。关于时间的开始，马立克、沙斐仪以及一群法学家认为，应以红色晚霞的消失为准；而艾卜·哈尼法则认为，应以红色之后出现的白色晚霞的消失为准。

They disagreed about the second evening prayer (<ish&) on two points. First, about the beginning of its timing and second, about its end. About the beginning of its timing, Malik, al-ShaficT, and a group of jurists held that it is the disappearance of -the red evening twilight, while Abu HanTfa said that it is the disappearance of the white twilight that comes after the redness.

他们在这一问题上产生分歧的原因，源于阿拉伯语中“shafaq”一词的歧义性。正如“fajr”（黎明）有两种，“shafaq”也有两种：红色的与白色的。白色晖映消失，即意味着随之而来的便是夜晚的开始。92 他们之间并无争议的是：根据布赖达的圣训，以及关于吉卜利勒领拜的圣训，吉卜利勒在第一天于shafaq消失时带领先知ﷺ礼了夜间拜。

The reason for their disagreement over this issue stems from the equivocality of the term “shafaq” in the Arabic language. Just as fajr (morning), is of two kinds, so is shafaqz red and white. The disappearance of the white shafaq necessarily implies that what follows is the beginning of the night.92 There is no disagreement among them that it is established from the tradition ofBurayda and the tradition about the imdma of Jibril that he offered the night prayer on the first day at the disappearance of the shafaq.

大多数学者依据已确立的传述来坚持他们的观点，即“安拉的使者（愿主的赞颂与安宁降临于他）ﷺ在第三夜月亮隐没后才礼拜宵礼”；而艾布·哈尼法则依据已确立的关于推迟宵礼的规定，以及先知（愿主的赞颂与安宁降临于他）ﷺ所说的推荐推迟此拜的话：“如果我不担心给我的乌玛带来困难，我就会把这次拜推迟到午夜。”

The majority preferred their opinion on the basis of the established report “that the Messenger of Allah (God’s peace and blessings be upon him) used to offer ^isha* after the disappearance of the moon on the third night”, while Abu HanTfa preferred his opinion on the basis of what is established about delaying ^isha^ and the recommendation for delaying it in the words of the Prophet (God’s peace and blessings be upon him), “If I had not feared hardship for my umma, I would have delayed this prayer up to midnight”.

他们对其最晚时间的结束点存在分歧，形成三种观点。第一种认为是夜晚的前三分之一结束。第二种认为是午夜。第三种认为直到日出。第一种观点，即夜晚的前三分之一，为阿勒-沙斐仪和阿布·哈尼法所持，也是马立克广为人知的观点。另有一则关于马立克的传述，也认为是午夜。第三种观点是达吾德的观点。产生分歧的原因在于圣训之间的冲突。在关于哲卜利勒带领祈礼的圣训中提到，他在第二天与先知（愿主赐他平安和福佑）一同礼拜，时间是夜晚前三分之一结束之时。在安斯的圣训中，他说：“先知（愿主赐他平安和福佑）将（宴礼）推迟到了午夜。”这段圣训由布哈里记录。在艾布·赛义德·胡德里和艾布·胡莱赖的圣训中，也有传述先知（愿主赐他平安和福佑）说：“如果我不担心给我的教生带来困难，我会将（宴礼）推迟到午夜。”在伊本·盖塔达的圣训中则暗示，耽误睡眠并不重要，重要的是将礼拜推迟到下一次礼拜的时间才是问题所在。

They disagreed over the end of its latest timing into three opinions. First, that it is the first third of the night. Second, that it is midnight. Third, that it is up to sunrise. The first opinion, that is, it is the first third of the night, was held by al-Shafi T and Abu HanTfa, and is c the widely known view of Malik. A second report from Malik is.also related, which holds it to be midnight. The third view is that of Dawud, The reason for disagreement over this derives from the conflict of traditions. In the tradition about the imdma of Jibril it is stated that he prayed with the Prophet (God’s peace and blessings be upon him) on the second day at the end of the first third of the night. In the tradition of Anas he says that “The Prophet (God’s peace and blessings be upon him) delayed <ish& till midnight”. This has been recorded by al-BukharT. It is also reported in the tradition of Abu Sa id al-KhudrT and that c of Abu Hurayra from the Prophet (God’s peace and blessings be upon him) that he said, “If I did not fear hardship for my umma I would have delayed <ish& up to midnight”. In the tradition of Ibn Qatada it is implied that neglecting sleep is not significant, but what is significant is delaying a prayer till it is time for the next.

他们一致认为，晨礼的第一个时间是真正的黎明（晨曦出现时），到日出为止；唯有伊本·欧加西姆以及沙斐仪的一些门徒有传述，认为其最后时间是天亮（即破晓）之时。关于其优选时间，他们存在分歧。库法学者、艾卜·哈尼法及其门徒、赛乌里，以及伊拉克的大多数教法学家认为，晨礼的最佳时间是天亮时（破晓之始）；而马立克、沙斐仪及其门徒、艾哈迈德·本·罕百勒、艾布·赛勒和达乌德则主张，在天亮之前仍有黑暗的时候，才是其优选时间。

They agreed that the first timing for the morning prayer is true dawn (the appearance of the morning twilight) and it ends at sunrise, except what is related from Ibn al-Qasim and some of the disciples of al-ShaficT that the latest timing is when there is light (i.e. daybreak). They disagreed about its preferred timing. The Kufts, Abu Hanifa, his disciples, al-ThawrT, and most of the jurists of Iraq maintain that the best time for it is when there is light (the beginning of daybreak), while Malik, akShaficT, his disciples, Ahmad ibn Hanbal, Abu Thawr, and Dawud maintained that darkness preceding light is the preferred time for it.

他们之间的分歧，源于对这一问题上相关圣训表面含义如何调和的争论。据拉菲阿·本·哈迪季传述，先知（愿主赐他福安）说："晨礼要在黎明时分礼拜，你们越是如此，所得的报酬就越大。"然而，当有人问及最优善功时，先知（愿主赐他福安）却说："按时礼拜，在其最初的规定时间礼拜。"此外，有确凿的记载称，先知（愿主赐他福安）在做完晨礼后，妇女们裹着毛织的外衣离去，因天色昏暗而无法被认出。这段圣训的表面含义表明，这是他平常的做法。

The reason for their disagreement*stems from their dispute over the method of reconciling the apparent meanings of the traditions on this issue. It is reported from the Prophet (God’s peace and blessings be upon him) through Rafic ibii Khadq that he said, “Perform the morning prayer at the time of the daybreak. The more frequently you do so the greater reward there is for it”. Yet, the Prophet (God’s peace and blessings be upon him) is reported to have said, when asked about the best acts, “Prayer at its first appointed timing”. Moreover, it is established about the Prophet (God’s peace and blessings be upon him) “that after he offered the morning prayer, women used to depart wrapped in their woolen garments, and could not be recognized due to the darkness”. The apparent meaning of this tradition is that this was his usual practice.

那些主张Raf?的传述是特定的(fhass)的人，而先知（愿主的赞颂与安宁降于他）所说的“在其最初规定的时间”则是普遍的，他们认为前者依据“特定限制普遍”这一众所周知的原则限定了后者。如此一来，他们把晨礼排除在普遍的含义之外，并将阿伊莎的传述视为偶然而非经常的做法，从而表明其可行性。因此，他们主张“迟至天亮时礼拜，优于在黑暗中礼拜”。而那些倾向于普遍性传述的人，因为该传述明确而清楚，又与阿伊莎的传述相符，而Ratios的传述则需要解释，因为它可以被解释为强调黎明（fajr）的到来，因此它与阿伊莎的传述之间并无冲突，也与该问题中所传述的普遍性无冲突，他们说优先的时间是时段的前部。

Those who maintained that the tradition of Raf? is particular (fhass), while the saying of the Prophet (God’s peace and blessings be upon him) “in its first appointed timing”, is general held that the former restricted the latter according to the well-known rule that the particular restricts the general. In this way they exempted the morning prayer from the general implication and rendered the tradition of 'A’isha as a report of an occasional, and not the usual, practice implying permissibility. Thus, they maintained that “praying into the light is preferable to prayer in the darkness”. Those who preferred the general tradition, because it .is explicit and evident and also agrees with ‘A’isha’s tradition, while Ratios tradition is subject to interpretation, as it can be interpreted as emphasizing the coming of fajr and as such there js no conflict between it and the tradition of cA>isha nor with the reported generality in this issue, said that the preferred timing is the early portion of the time.

各地的法学家，正如我们前面所说，都确认了因需要和有借口而设的特殊礼拜时间，而兹件派则否认这些时间。他们分歧的原因已经提及。承认这些时间的人，在三个问题上存在分歧。第一，这些时间适用于哪些礼拜？第二，这些时间的界限是什么？第三，哪些人因有借口而被免除了这些时间的约束，即就礼拜的义务及其豁免（其dhkam，即礼拜的裁决）而言，他们是谁？

The jurists of the regions, as we have said have confirmed the special prayer timings for necessity and excuse, while the Zahirites have denied them. The reason for their disagreement has already been mentioned. Those who confirmed them disagreed over three points. First, what are the prayers to which these timings are applicable? Second, what are the limits of these timings? Third, who are the persons with an excuse for whom an exemption has been made with respect to these timings and their dhkam y that is, with respect to the obligation of prayer and its waiver.

马立克和沙斐仪一致认为，这一特定的时间适用于四种拜功：在盏礼与晌礼之间共同的时间，以及在日没礼与宵礼之间共同的时间。他们对其共同之处的理解有所不同，这将在下文中提到。艾卜·哈尼法则反对他们的看法，认为这一时间只属于晡礼，二者之间并不存在共同的时间。

Malik and al-Shafi T agreed c that this special timing is applicable to four prayers: a timing common between zuhr and W, and a timing common between maghrib and <ishd?. They differed about their common aspect, as will be coming up in what follows. Abu HanTfa opposed them saying that this timing is for <asr alone, and there is no timing here that is common between them.

他们之间产生分歧的原因，在于对旅途中在某一礼拜的规定时间内合并两个礼拜（jam'）是否允许存在争议。此事稍后将予以讨论。那些依据为'asr礼拜所定文本行事的人，即先知（愿主的赞颂与安宁降于他）的圣训："能在日落前礼完一拜'asr的一拜者，便已及时礼完'asr"，认为这是一种让步，因此不允许将其作为合并礼拜的共同时间，理由是先知（愿主的赞颂与安宁降于他）所说："礼拜的时间，直到下一礼拜的时间来临才会过去。"他们还提出了其他论据（我们将在合并礼拜的议题下提及），以证明这一时间仅适用于'asr礼拜。那些允许在旅途中合并礼拜时采用共同时间的人，则依此类推，允许面临必要情况的人这样做，因为旅行者的情况同样属于必要与有正当理由的情形。基于此，他们确定了zuhr与'asr之间的共同时间，以及maghrib与'ishā'之间的另一共同时间。

The reason for their disagreement over this is based on their dispute about the permissibility of combining of two prayers (jam*) during a journey at a time fixed for one prayer. This will be discussed later. Those who acted upon the text laid down for the 'asr prayer, that is, the established saying of the Prophet (God’s peace and blessings be upon him), “He who is able to observe a rak'a of the W prayer prior to sunset has been able to perform W (in time)”, understood this to imply a concession, and did not permit it as a common timing for combination, because of the words of the Prophet (God’s peace and blessings be upon him), “The timing of a prayer does not pass till the coming of the timing for the next”. They also used other arguments—^that we shall mention under the topic of combination—to maintain that this timing was only for the 'asr prayer. Those who permitted a common timing i n combination during a journey, permitted it for those facing a necessity on its analogy, as the case of the traveller too is that of necessity and excuse. On this basis they determined a time common between zuhr and 'asr, and another common between maghrib and <ish&.

马立克和沙斐仪在两种礼拜的共同最后时间上存在分歧。马立克认为,从太阳偏西开始,zuhr(正午礼)和'asr(午后礼)的共同时间持续到:对居住者而言为四拜的时长,对旅行者而言为两拜的时长,直到白昼中只剩下居住者四拜、旅行者两拜所需的时间为止。因此,他确定zuhr专属的时间是太阳偏西后居住者四拜、旅行者两拜所需的时间;他确定'asr专属的时间是日落前居住者四拜、旅行者两拜所需的时间。由此可知,如果一个人只赶上了专属于某一礼拜的那段时间,且此前该礼拜对他并不约束,那么他就有义务履行专属于这段时间的那一礼拜。拥有比这更多时间的人,则应将两种礼拜合并履行。他规定'asr的最后时间(指'asr,而非qad)为日落前一拜的时长。他对maghrib(日没礼)和'isha'(宵礼)也确定了类似的共同时间,只是他在一种情况下规定maghrib专属的时间为黎明前足以完成三拜的时长,而在另一种情况下,他认为它与'isha'相同,足以完成四拜,并称这符合类比。此外,他认为这一礼拜(即'isha'之前的那个礼拜,此处指fajr的相关规定)的最后时间为黎明前一拜所需的时间。

Malik and al-Shafi T disagreed over c • the last common timing for two prayers. Malik said that it continues from the declining of the sun, for zuhr and W, to an extent of four rak'as for a resident and two rak'as for the traveller till a time sufficient for four rak'as for the resident and two rakfas for the traveller is left of the daytime. Thus, he determined the time specific to zuhr as the time for four rak'as in the case of the resident, and two rak'as for the traveller after the declining of the sun. He determined the time specific to W as the time for four rak'as for the resident and two rak'as for the traveller prior to sunset. It follows that a person who catches only the specific portion of a the time of prayer is obliged for the prayer that is specific to this time, if prayer was not binding upon him prior to this time.93 A person who has more time than this is to perform both prayers together. He fixed the last time for capturing the 'a$r prayer ('add? not qad&), as that of one rak'a prior to sunset. He determined similar common timings for maghrib and 'ishd prayers, except that on one occasion he made the time specific to maghrib to be an amount of time enough for three rak'as prior to the break of the dawn, and at another occasion he deemed it enough for the last prayer, as he did for W, saying that it is a time enough for four rak'asy which agrees with analogy. Moreover, he deemed the last timing for this (as W<f) to be the time required for one rak'a prior to the break of the dawn.

在这些常见的礼拜时间中，沙斐仪（Al-ShafiT）规定了一个统一的界限：对于zuhr与'Asr（原文作W）而言，是日落之前足够一个拉克尔（rak'a）的时间；对于maghrib与'Isha（原文作Hsh#）而言，是黎明破晓之前足够一个拉克尔的时间。此外，还有传述称他曾说，这是一个足够念诵takbir（泰克拜尔）的时刻，也就是说，能够在日落之前念诵takbir的人，就有义务当天礼拜zuhr与'Asr。

Al-ShafiT fixed a single limit for these common timings, which is a stretch of time sufficient for one rak'a prior to sunset, and this for zuhr and Wtogether; and the time sufficient for a rakfa prior to the breaking of the dawn in the case of maghnb and Hsh# together. It is also related from him that he said it is a moment sufficient for pronouncing takbir, that is, a person who is able to pronounce takbir prior to sunset is under an obligation to pray zuhr and < $r for that day.

艾卜·哈尼法（Abu Hanifa）在这一点上与马立克一致：对于处于必要情况下的人而言，'Asr 的最后时限相当于日落前一个 rak'ah 的时间；但他在一般性的时间规定和各个礼拜的特定时间问题上，并不同意马立克的看法。

a Abu HanTfa agreed with Malik in that the last timing for <asr for those under duress is equivalent to the time of one rakfo prior to sunset, but he did not agree about the common timings nor about timings specific to prayers.

法学家们一致认为，这些时限，即必要时限，适用于四类人：进入洁净期的经期妇女，或在祷告前开始经期的妇女；在这些时限内忆起应做的礼拜、而此时身在定居地的旅人，或忆起礼拜时正在旅途中的定居者；在这些时限内达到成年的未成年人；以及接受伊斯兰教的非信徒。至于昏厥的人，他们意见不一。马立克和沙斐仪说，他的判决与经期妇女相同，同样适用这些时限，因为他因昏厥而错过的礼拜无需补做（以“卡dā'”的方式补做）。然而，艾布·哈尼法认为，当被错过的礼拜少于五次时，他有义务补做。因此，依他的看法，如果他从昏厥中苏醒，无论何时苏醒都应礼拜。其他人则认为，如果他在必要时限内苏醒，他就有义务履行苏醒时所在礼拜时限内的那一拜；但如果他在此时限内未苏醒，则该礼拜不再对他有约束力。关于昏厥者的情况，稍后将作更详细的论述。 他们一致认为，如果妇女在某一礼拜时限内变得洁净，那么只有这一礼拜对她有义务。依马立克的看法，如果她在日没之前变得洁净，且剩余的时间足够礼四拜克尔^a，则她只需礼晡礼；但如果剩余的时间足够礼五拜克尔^a，则她需同时履行晌礼和晡礼两拜。依沙斐仪的看法，如果只剩一拜克尔^a的时间，她需如前所述将两拜合并礼拜；依他的第二种意见，即使剩余时间只够一次“泰克比尔”（开端的“安拉至大”），她也须礼拜。旅人的情况亦是如此：依马立克的看法，若旅人忘记了礼拜，并在这些时限内成为定居者，或定居者在这些时限内开始旅行，同样适用上述规定。 同样地，对于在这些时间段内皈依伊斯兰教的非穆斯林而言，这项拜功也是他的义务。未成年人的情况也与此类似。

The jurists agreed that these timings, that is, the timings of necessity, pertain to four types of people: a menstruating woman entering the period of purity or who begins menstruating before she has prayed; the traveller who remembers prayer in these timings at a time when he is in a settlement, or a settler who remembers it when he is travelling; a minor who attains puberty during these timings; and a disbeliever who accepts Islam. They disagreed about the person who has fainted. Malik and al-ShaficT said that his hukm is like that of a menstruating woman and is entitled to these timings, for he is not obliged to make up (by way of qadtf) for the prayer that he misses because of fainting. According to Abu HanTfa, however, he is obliged to make up for the prayer he has missed when the number of (lapsed) prayers is less than five. Thus, in his view, if he recovers from his fainting spell, he prays whenever he recovers. In the opinion of the others, if he recovers during the timings of necessity, he is obliged for the prayer within -whose timing he, recovers, but if he does not recover during such a time, the prayer is not binding upon him. The case of the person fainting will be treated in greater detail later. They agreed that if the woman becomes pure within a, prayer timing, this prayer alone is obligatory upon her. According to Malik, if she becomes pUre and enough time for four rak^as is left prior to sunset, then she is obliged fOr c asr alone, but if the time left is enough for five rak^as y she is under an obligation for both prayers, zuhr and W. In al-ShafiTs view, if the time for a single rak^a remains, she is obliged to observe both prayers together, as we have said, and according to his second opinion, she is to pray even when the time left is enough for a takbir. The same is the case of the traveller, in Malik’s view, who has forgotten to pray and becomes a resident within these timings or is a settler who is now travelling. Similarly, in the case of a disbeliever, who converts to Islam during these timings, that is, this prayer is obligatory upon him. The case of the minor is also similar.

马立克认为一拉克阿为最后时限的一部分，而沙斐仪以拉克阿的一部分（如诵takbir）为时限，其理由在于先知（愿真主的赐福与平安降临他）所说："谁在日落之前能够完成一拉克阿的'asr拜，谁就赶上了'asr拜（按时完成）。"在马立克看来，这是以最低限度指向最高限度的表述；而在沙斐仪看来，则是以最高限度指向最低限度。他（沙斐仪）以另一段圣训作为佐证："谁在日落之前能够完成一次叩头，谁就能够按时完成'asr拜。"既然叩头只是一拉克阿的一部分，他便得出结论：谁在日出或日落之前能够念出一次takbir，谁就能够按时完成其拜功。

法学家们对禁止礼拜（salah）的时间存在分歧。第一，关于这些时间的数量；第二，关于受此禁令影响的礼拜类型。

The jurists disagreed about the times during which prayer (salah) is forbidden. First, about their number, and second, about the types of prayers affected by the proscription.

学者们一致认为，有三个时段禁止礼拜：日出时、日落时，以及完成晨礼（subh）之后直到日出的这段时间。关于另外两个时段，他们存在分歧：太阳偏西的时间，以及礼完Witr（W）礼拜之后直到日落的时间。

The jurists agreed that there are three time-segments in which prayer is proscribed: the time of sunrise, the time of sunset, and the interval between the moment the worshipper has finished the dawn (subh) prayer and sunrise. They disagreed about two timings: the time of the declining of the sun and the time after performing W prayer (up to sunset).

马立克及其门徒认为，禁止礼拜的时间有四段：日出时、日落时、晨礼之后直至日出之间，以及晡礼之后直至日落之间。他们允许在太阳偏西（日中）时礼拜。沙斐仪主张，这五个时段都在禁止之列，唯有周五太阳偏西的时间除外，他允许在此时礼拜。另有一批教法学家将（晨礼之后直至日出这一段）中的……

Malik and his disciples maintained that the proscribed times are four: the times of sunrise, sunset, the time after the dawn prayer up to sunrise, and the time after ‘asr up to sunset. They permitted prayer at the declining of the sun. Al-Shafi T maintained c that all these five time-segments are proscribed, except the time of the declining of the sun on Friday, and he permitted prayer during this time. A group of jurists exempted from this (proscription) the time after W.

导致对此存在分歧的原因有两个因素。第一，是一则圣训与另一则圣训之间的冲突；第二，是圣训与实践之间的冲突，这是承认实践（即麦地那人的实践，正如马立克·伊本·艾奈斯的原则）的人的观点。当禁令已经确立，且没有任何言语或行为上的反对时，法学家们便达成了一致；但一旦出现了分歧的根源，冲突便随之发生。他们在太阳偏西的时间问题上的分歧，就源于圣训与实践之间的冲突。这一点已由Uqba ibn Amir al-Juham的圣训所确立，他说：“安拉的使者ﷺ曾在三个时段禁止我们礼拜和埋葬死者：太阳开始升起直至完全升起时，太阳正当中直至开始偏西时，以及太阳开始落下直至完全落下时。”此段圣训由穆斯林辑录。Abu Abd Allah al-Sanabhi的圣训，同样由马立克在其《穆宛塔》中辑录，其意义相同，但其传述系统并不完整。

The reason for disagreement over this is one factor out of two. First, the conflict of a tradition with a tradition, and second the conflict of a tradition with practice, in the view of those who acknowledge practice, that is, the practice of the people of Medina, as is the principle of Malik ibn Anas. When the proscription had been laid down and there was no opposition through words or acts, the jurists agreed upon it, but when a source of disagreement was found conflict occurred. Their disagreement over the time of the declining of the sun arises from the conflict of a tradition with practice. This is so as it has been established through the tradition of TJqba ibn cAmir al-Juham that he said, “There were three times in which the Messenger of Allah used to prohibit us from praying and burying our dead: when the sun begins to rise till it is fully risen, when the sun is at its height till it begins to decline, and when the sun begins to set till it sets completely”. It has been recorded by Muslim. The tradition of Abu <Abd Allah al-Sanabhi, which has been recorded by Malik in his al-Muwatta?, conveys the same meaning, but its chain of transmission is incomplete.

有些法学家禁止在这三个时段内礼拜，而另一些人则将日中偏西的时段排除在外：马立克认为此排除始终适用，沙斐仪则认为只适用于星期五。马立克以麦地那的惯行作为立法依据，而他在实践中只发现了两个时段，并未发现第三个，即太阳偏西之时；因此他对禁令作了例外，允许在该时段礼拜，并认为禁令已被惯行所废止。不以麦地那惯行为立法依据的人，则依照原有的禁止原则。我们已在《教法原理》（即 usul al-fiqh）一书中谈过惯行及其法律效力。 沙斐仪的依据是伊本·沙哈布转述的一段圣训，其传述链为：他从塔阿拉巴，经伊本·艾布·马立克·古拉兹，他认为此段圣训是可靠的。圣训称：他们在星期五礼拜，直到欧麦尔出来（主持主麻礼拜）为止；而众所周知，欧麦尔是在太阳偏西之后才出来的，这由关于清真寺西墙旁铺设地毯的传述可以得到证实：欧麦尔出来时，地毯已完全被墙的阴影覆盖。此外，他还依据艾布·胡莱赖(愿主喜悦他)的传述：“安拉的使者（愿主的赐福与平安降临于他）禁止在正午至太阳偏西之间礼拜，星期五除外。”因此，他对星期五太阳偏西时的礼拜免除了这一禁令。在他看来，欧麦尔时期的惯行加强了这段圣训，尽管他本人认为这段圣训本身较弱。而那些采信此问题上确立的圣训的人，则遵循原有的禁令（即使在星期五，也禁止在太阳偏西时礼拜）。

法学家们对于在这些禁止时段内不允许做的礼拜存在分歧。艾布·哈尼法及其门徒主张，在这些时段内根本不允许礼拜，无论是规定的义务礼拜、逊奈礼拜，还是自愿的副礼拜，唯独当天的晡礼除外。他们还说，如果有人忘记了昨晚的昏礼（Witr）……

The jurists disagreed about the prayers that are not permitted during these prohibited periods. Abu Harnfa and his disciples maintained that prayers are not permitted in these periods at all, neither prescribed obligation, nor a sunna prayer, nor the supererogatory prayers, except the <-asr prayer of the day. They further said that delayed performance (qadff) of the W prayer is permitted at sunset if a person has forgotten it.

马立克和沙斐仪一致认为，在这些禁止时段内，可以补行已应尽的拜功（qadd>，即延迟履行义务拜功）。沙斐仪还认为，在这些时段内不允许的，只有那些没有因由的副拜，而那些有因由的拜功，如殡礼拜，在此类时段内是允许的。马立克在这些拜功上同意他的观点，即在小净之后和晨礼之后，也就是就所有的逊奈拜功而言；但他把那些因个人自身的自愿因由而行的拜功除外，例如进入清真寺时所作的两拜拜（两拉凯），因为沙斐仪允许在哑斯尔拜之后和晨礼之后作这两拉凯，而马立克则不允许。

Malik and al-Shafi T agreed that c delayed performance (qadd>) of obligatory prayers is permitted during these prohibited periods. Al-ShaficT also held that the only prayers that are not permitted during these periods are the supererogatory prayers without a necessitating cause, but those with a cause, like the funeral prayer, are permitted during such periods. Malik agreed with him about these prayers after W and after the dawn prayer, that is, with respect to all sunna prayers, but he exempted those that are observed due to a voluntary cause (pertaining to the worshipper himself), like the two rak'-as upon entering the mosque, for al-ShaficT permits these two rak^as after <asr and after the dawn prayer, while Malik does not.

马利克对于日出和日落时分是否允许做sunna拜的看法与众不同。赛understand: 阿勒-萨瓦里(al-Thawri)认为,在这些时间内不被允许的拜功是那些非义务(fard)的拜功,而他并未区分sunna拜与自愿(nafl)拜。

Malik’s opinion differed about the permissibility of sunna prayers at sunrise and sunset. Al-Thawri maintained that the prayers not permitted during these times are those that are not obligatory (fard) prayers, and he did not make a distinction between the sunna and the supererogatory prayers.

因此,关于这一问题产生了三种观点。第一,在这些禁止礼拜的时段内根本不允许礼拜。第二,这些礼拜属于逊奈礼拜或附加礼拜,而不是功修礼拜。第三,这些属于附加礼拜,而不是逊奈礼拜。依据马立克所传的一段圣训(他禁止在日落时举行殡礼),我们又得出第四种观点。这一观点认为,在黎明破晓之后和晡礼之后,只禁止附加礼拜;而在日落和日出时,则禁止附加礼拜和逊奈礼拜两者。

Three opinions are thus arrived at in this issue. First, that prayer is not permitted at all (during these prohibited periods). Second, that these are sunna or supererogatory prayers, and are not the obligatory prayers. Third, that these are the supererogatory prayers and not the sun an. In pursuance of the narration, in which Malik prohibited the funeral prayer during sunset, we arrive at a fourth opinion. This opinion prohibits the supererogatory prayers alone after the break of dawn and after W, and both supererogatory and sunna prayers during sunset and sunrise.