本章同样分为两节。第一节讲的是阿丹（宣礼，即召唤礼拜的呼唤）。第二节讲的是伊qama（即开始礼拜的第二次召唤，或称第二次宣礼）。

This chapter is also divided into two sections. The first is about adhan (the call for prayer). The second is about iqdma (the call for the commencement of prayer, or the second call for prayer).

本节分为五个部分。第一部分是关于宣礼（adhan）的描述；第二部分是关于其裁决（hukm）；第三部分是关于其时间；第四部分是关于其（规定的）条件；第五部分是关于聆听者的回应。

This section is subdivided into five divisions. First about the description of the adhan. Second, about its hukm. Third, about its timing. Fourth, about its (prescribed) conditions. Fifth, about the response of the listener.

关于宣礼词（adhan），法学家们存在分歧，形成了四种广为人知的说法。第一种规定：takbir 念两遍，shahāda 念四遍，其余部分各念两遍。这是麦地那的法学家、马立克及其他人的观点。马立克的后学则偏好 tarjī‘，即先以较低的声音念两遍 shahāda，然后再以较高的声音念两遍。 第二种是麦加的宣礼词，由沙斐仪（al-Shāfi‘ī）所坚持。它规定开头的 takbir 念四遍，以及两个 ṣalāt 的念法，其余宣礼词各念两遍。 第三种是库法人的说法，即开头的 takbir 念四遍，其余宣礼词各念两遍。这是艾布·哈尼法的观点。 第四种是巴士拉人的宣礼词。它规定开头的 takbir 念四遍，shahāda、Ḥayya ‘alā al-ṣalāh 和 Ḥayya ‘alā al-falāḥ 各念三遍。宣礼员从“ashhadu an lā ilāha illā Allāh”开始，直到“Ḥayya ‘alā al-falāḥ”，然后把这四句话再念一遍，接着又念第三遍。这是巴士拉人哈桑（al-Ḥasan al-Baṣrī）和伊本·西林（Ibn Sīrīn）的观点。98

The jurists disagreed about adhan giving four widely known descriptions. The first prescribes the dual pronouncement of takbir, four repetitions of the shahdda, and the dual pronouncement of the remaining (words). This is the opinion of the jurists of Medina, Malik and the others. The later followers of Malik preferred tarjF, which requires the dual pronouncement of the shahdda in a lower tone followed by its dual pronouncement in a louder voice. The second is the Meccan version of the adhan, which was upheld by al-Shafi T. It c requires four pronouncements of the first takbir and the two sAaAarfas, and the dual pronouncement of the remaining adhan. The third description is that of the Knfis. It involves four pronouncements of the first takbir and the dual pronouncement of the remaining parts of the adhan. This was Abu HanTfa’s opinion. The fourth description is that of the adhan of the Basrans. It requires four pronouncements of the first takbir, three pronouncements of shahdda., of Aflyja 'ala's-salah, and of hayya (-ald>l-faldh. The mifadhdhin begins with tstehadu an Id ilaha illdWdhu till he reaches hayya 'ala'l-faldh, he then repeats them a second time, I mean, the four sentences, one after the other and then repeats them a third time. This was the opinion of al-Hasan al-Basrl and of Ibn Sinn.98

造成这四种描述之间差异的原因，在于圣训的相互冲突，以及有不同的做法传到了法学家那里。麦地那的法学家依据麦地那持续流行的做法来论证自己的观点。麦加人也是如此，他们依据传到自己那里的做法来论证；库法人和巴士拉人亦然。每一派都有支持其观点的圣训。

The reason,for the difference between these four descriptions is the conflict of the traditions and the communication of a differing practice to the jurists The jurists of Medina argue for their opinion on the basis of the continuous practice prevailing in Medina. The same is the case with the Meccans, who argue on the basis of the practice reaching them, so also the KufTs and the Basrans. Each group has traditions that support their opinion.

在开始时重复两次“真主至大”的宣礼方式，符合希贾兹法学家的观点。此说法经由权威的传述链，见于艾卜·麦哈祖拉和阿卜杜拉·本·栽德·安萨里，二人还各自经由不同的传述链传述了四次重复的宣礼方式。沙斐仪说：“这些增补的内容是必须接受的，因为麦加的实践传承支持它们。”至于马立克后期的学者所偏好的“tarjī”（重复）说法，它经由艾卜·古达玛传述，不过艾卜·欧麦尔说，圣训学家认为艾卜·古达玛是一个弱传述人。至于库法学者，他们依据的是伊本·艾卜·莱拉的圣训，其中说：“阿卜杜拉·本·栽德在梦中看见一个人站在墙缝中，身穿两件绿色的衣服；此人重复两次宣礼，然后重复两次站立拜的宣告（伊嗟玛）。他将此事告知了安拉的使者ﷺ。”

The dual pronouncement of takblr in the beginning, in accordance with the view of the jurists of Hijaz, is related through authentic chains from Abu Mahdhura and cAbd Allah ibn Zayd al-Ansaff, as is its fourfold pronouncement related from both of them through different chains. Ah Shafi T said that c these are additions that it is obligatory to accept, as they are supported by the communication of the practice at Mecca. With respect to tarjfi that was preferred by the later followers of Malik, it is related through Abu Qudama, although Abu TJmar said that Abu Qudama is considered a weak narrator by them (the traditionists). As for the Kufis, they rely on the tradition of Ibn AbT Layla, which says “that cAbd Allah ibn Zayd saw a man in a dream who stood in the gap of a wall wearing two green garments; he made the call for prayer repeating twice, and then made the tqama, repeating twice. He informed the Messenger of Allah (God’s peace and blessings be upon him)

学者们对宣礼（阿part）的裁决存在分歧：它是义务还是加强的圣行（sunna），如果是义务，那么是普遍义务还是群体义务。据传马立克认为，宣礼对于聚礼清真寺是义务，也有传述说它是加强的圣行（对于他们而言）。他不认为宣礼对个人是义务，甚至不认为是圣行。一些扎希里学派学者认为它是普遍义务，另一些则认为它是对群体的义务，无论是在旅途中还是在定居地。另有一些扎希里学者主张，在旅途中对群体而言它是义务。沙斐仪和艾卜·哈尼法一致认为，对个人和群体而言它都是圣行，只是对群体而言更为加强。艾卜·欧麦尔说，对于定居地的人而言，各方一致认为它是加强的圣行或义务，依据的圣训是：“安拉的使者（愿安拉的赐福与平安降临他）听到宣礼声时并不诵念宣礼词，而是在没有听到时才这样做。”

The jurists disagreed about the hukm of adhan. whether it is obligatory or an emphatic sunna, and if it is obligatory whether it is a universal obligation or a communal one. It is related from Malik that adhan is an obligation for congregational mosques, and it is related that it is an emphatic sunna (for them). He did not consider it an obligation for the individual, or even a sunna. Some of the Zahirites said that it is a universal obligation, while others said that it is an obligation upon groups, whether on a journey or in a settlement. Some other Zahirites maintained that it is obligatory for a group during travel. Al-Shafi T and Abu HanTfa agreed that c it is a sunna for the individual and the group, except that it is emphatic in the case of the group. Abu TJmar said that there is complete agreement that it is an emphatic sunna or an obligation for persons in a settlement, because of the tradition “that the Messenger of Allah (God’s peace and blessings be upon him) did not recite ths.adhan when he heard the call, but he did so when he did not hear it”.

他们之间分歧的原因，在于对圣训表面含义的理解存在冲突。已确立的记载是，安拉的使者（愿主的赞颂与祝福降临于他）对马立克·本·胡韦里斯及其同伴说：“你们外出旅行时，应当宣礼并唱伊卡玛，并让你们中年长者领拜。”同样，也有记载称，这是安拉的使者（愿主的赞颂与祝福降临于他）在集体礼拜时一贯的做法。那些从中理解出绝对义务的人说，这是必须履行的义务（但他们对这是只针对群体，还是也针对个人，存在分歧）。第一种观点由伊本·穆哈里斯转述自达乌德。那些将其理解为召集群体礼拜之号召的人则说，这对清真寺而言是圣行（逊奈），而对群体聚集的地方则是义务。分歧的原因在于宣礼（阿part）究竟是礼拜宣礼的组成部分，还是通向集体聚会的一种手段，这一点在二者之间摇摆不定。

The reason for their disagreement is the conflict in understanding the apparent meanings of the traditions. It is established that the Messenger of Allah (God’s peace and blessings be upon him) said to Malik ibn al-Huwayrith and his companion, “When you are on a journey, pronounce the adhan and the iqama, and let the eldest among you lead the prayers”. Similarly, it is related that this was the continuous practice of the Messenger of Allah (God’s peace and blessings be upon him) (when he was) in a congregation. Those who understood from this an absolute obligation said that it is obligatory (though they differed whether it is so only) upon groups or upon individuals as well. The first opinion is related by Ibn al-Mughallis from Dawud. Those who understood it to be an invitation to the group for prayer said that it is a sunna for the mosques or an obligation for those locations where the congregation assembles. The reason for disagreement is its (the adhan's) vacillation between being one of the pronouncements of prayer as its integral part or a means toward assembly.

学者们一致认为,除晨礼外,宣礼(adhan)不得在礼拜规定时间开始之前宣礼。至于晨礼,学者们则存在分歧。马立克和沙菲仪认为,在日出之前宣礼是允许的,但艾布·哈尼法禁止这样做。一部分学者主张,如果在晨礼时间之前宣礼,则在晨礼时间开始后还须再宣礼一次,因为他们认为宣礼的义务是在时间开始之后。艾布·穆罕默德·伊本·哈兹姆则说,宣礼必须在礼拜规定时间开始之后进行;但如果在时间到来前不久宣礼,且间隔很短、恰好足够第一位宣礼员下来、第二位上去,则是允许的。

The jurists agreed unanimously that adhan is not to be proclaimed before the (commencement of the) prescribed period of the prayer, except in the case of the morning prayer, over which they disagreed. Malik and akShafiT held that it is permitted to make the call before fajr, but Abu Hanifa prohibited this. A group of jurists maintained that if the call is made before fajr another call is to be made after fajr, because the obligation in their view is for adhan after Abu Muhammad ibn Hazm said that the call must be made after the commencement of the prescribed timing (for prayer), but if the call is made a short while before the timing it is permitted when the interval is short, just sufficient for the first mu'adhdhin to descend and the second to ascend.

造成他们分歧的原因在于，这个问题上存在两段相互矛盾的圣训。第一段是可靠且广为人知的圣训，即先知（愿安拉赐福于他并使他平安）所说："Bilal 在夜里就招礼了，所以你们要吃喝，直到 Ibn Umm Maktum 招礼。"Ibn Umm Maktum 是一位盲人，只有在人们告诉他天已亮时，他才会招礼。第二段圣训转述自 Ibn Umar，说 Bilal 在黎明破晓之前就招礼了，于是先知（愿安拉赐福于他并使他平安）命令他返回并宣告："仆人[指安拉的仆人，即 Bilal]睡着了。"希贾兹的法学家所依据的圣训更为可靠，而库法学派的圣训则由 Abu Dawud 转述，并被许多圣训学家认定为可靠。对于这两段圣训，法学家们选择了两种方法：或是调和，或是取舍。采用取舍之法的是希贾兹的法学家。他们认为关于 Bilal 的圣训更为可靠，依据它更为合理。库法的法学家则采用调和之法。他们认为，由于 Bilal 视力较弱，他可能把并非晨礼时间的时刻误认为是晨礼时间而招礼；而 Ibn Umm Maktum 招礼时，黎明确已到来。这一看法得到了另一段转述的支持。

The reason for their disagreement is that there are two conflicting traditions on this issue. The first is an authentic and widely known tradition, which is the saying of the Prophet (God’s peace and blessings be upon him), “Bilal mates the call when it is still night, so eat and drink till Ibn Umm Maktum makes the call”. Ibn Umm Maktum was a blind man, who did not make the call till he was told that it is morning. The second tradition is related from Ibn TJmar “that Bilal made the call before the break of dawn, so the Prophet (God’s peace and blessings be upon him) ordered him to return and proclaim: ‘The servant [of Allah] [that is, Bilal] had slept’”. The tradition of the jurists of Hijaz is more authentic, while the tradition of the KufTs has 1 been related by Abu Dawud and declared authentic by many traditionists. The jurists decided with respect to these two traditions to adopt either the method of reconciliation or the method of preference. Those who adopted the method of preference were the jurists of Hijaz. They maintained that the tradition about Bilal is more authentic and relying on it is more plausible. The Kufi jurists adopted the method of reconciliation. They maintained that it is possible the call was made by Bilal at a time that was mistakenly taken to be the time of fajr, as his eyesight was weak, while the call was made by Ibn Umm Maktum when the time of dawn was certainly due. This is supported by what is related from 5

本部分包括八个问题。第一，做宣礼（adhan）的人是否必须与念诵乡麦（iqamah）的人为同一人？第二，宣礼是否必须不被任何交谈打断？第三，宣礼者是否必须处于洁净状态（ritual purification）？第四，宣礼者是否必须面向克尔白方向（qibla）？第五，宣礼是否必须站立着进行？第六，宣礼者骑在坐骑上进行宣礼，是否被视为可憎（makruh）？第七，成年是否是宣礼者的条件？第八，宣礼是否必须不收取报酬？

This division includes eight issues. The first is whether it is a condition that the person who makes the call be the same person who pronounces the iqarna? Second, whether it is a condition of adhan that it should not be interrupted by any conversation? Third, whether it is a condition that the mifadhdhin be in a state of ritual purification? Fourth, is it a condition that the mtfadhdhtn face the qibla’i Fifth, whether it is a condition that the call be made while standing? Sixth, whether a call made while the mitadhdhin is riding is deemed reprehensible (makruh). Seventh, whether puberty is a condition for the person making the call? Eighth, whether it is a condition that no wages be taken for making the call?

关于两人分工、一人唱宣礼（adhan）、另一人诵念宣礼（iqama）的问题，多数地区的教法学家认为这是允许的，但也有一些人认为这是不允许的。产生分歧的原因在于存在两条相互冲突的圣训。 第一条是al-Sudai的圣训，他说：“我去见安拉的使者ﷺ，快到黎明时，他命我唱宣礼。然后他站起来礼拜，Bilal来诵念宣礼（iqama）。安拉的使者ﷺ说：‘来自Suda的兄弟唱了宣礼，唱宣礼的人应当诵念宣礼。’” 第二条是这样的报道：当cAbd Allah ibn Zayd在梦中见到宣礼时，安拉的使者ﷺ命令Bilal唱宣礼。然后他命令cAbd Allah诵念宣礼（iqama）。

About the issue of two men, one making the call and the other pronouncing the iqarna, the majority of the jurists of the regions maintain that this is permitted, while some maintained that this is not permitted. The reason for this disagreement is the existence of two conflicting traditions. First is al- SudaTs tradition, who said, “I went up to the Messenger of Allah, and when it was close to the dawn he ordered me to make the call. He then stood up for prayer and Bilal came to pronounce the iqama. The Messenger of Allah said, ‘The brother from Suda5 made the call, and he who makes the call is to pronounce the The second is the report that when cAbd Allah ibn Zayd saw the adhan in a dream, the Messenger of Allah ordered Bilal to make the call. He then ordered <Abd Allah, to pronounce the iqama.

主张采用“废止法”的学者认为，阿卜杜拉·本·宰德的圣训在时间上更早，而阿勒-苏丹（al-Sudā’ī）的圣训则更晚。采用“取舍法”的学者则认为，阿卜杜拉·本·宰德的圣训更为可靠，因为阿勒-苏丹的圣训是由阿卜杜·拉赫曼·本·齐亚德·阿尔-伊弗里基（Abd al-Rahman ibn Ziyad al-Ifriqī）独自转述的，而在他们看来此人的转述不被接受。

Those who adopted the method of abrogation maintained that <Abd Allah ibn Zayd’s tradition is earlier in time, while that of al-Sud#! is later. Those who adopted the method of preference said that cAbd Allah ibn Zayd’s tradition is more authentic, as al-SudaTs tradition is an individual narration from Abd al-Rahman ibn Ziyad al-IfriqT, who is not acceptable to them.

他们对于为宣礼收取报酬是否允许的分歧，基于关于此问题相关圣训真实性的争议，即奥斯曼·本·艾布·阿斯的圣训。他说：“先知ﷺ给我的最后嘱咐之一是，选一位不收取宣礼报酬的人担任穆安津。”禁止者还以礼拜为类比，对宣礼作出了推论。

c Their disagreement about (the permissibility of) wages for adhan is based on the dispute about the authenticity of the tradition relevant to this issue, that is, the tradition of TJthman ibn AbT al-cAs, who said, “One of the last instructions that the Messenger of Allah gave me was to select a person for mtfadhdhin who would not take wages for making the call”. Those who prohibited this also made the analogy for adhan upon prayer.

学者们对于听到宣礼员呼唤时聆听者应如何回应存在分歧。一派学者认为,他应当逐字重复宣礼员所说的内容,直到宣礼结束;另一些学者则认为,他应当重复宣礼员所说的内容,但当宣礼员说“来做拜功吧,来求成功吧”时,聆听者应当说:“除非借真主,否则没有能力,也没有力量。”

The jurists disagreed* about the response of the listener to the m&adhdhin. K group of jurists said that he repeats, word for word, what the mifadhdhin says till the end of the call, while others said that he repeats what the mtfadhdhin says, except that when the mtfadhdhin says, “Come for prayer, come fOr salvation”, the listener is to say, “There is no might and no power, but that with Allah”.

分歧的原因在于圣训之间的冲突。据艾布·赛义德·胡德里传述，安拉的使者（愿主赐予他平安与祝福ﷺ）说：“当你们听到宣礼员（穆艾孜尼）的呼声时，就重复他所说的话。”另有经由欧麦尔·本·哈塔卜的传述，以及来自穆阿威叶的圣训，说明听者在听到“来拜吧，来求成功吧”时，应当回答：“没有能力，也没有力量，除非凭借安拉。”采用优先原则的人遵循了艾布·赛义德·胡德里圣训的一般含义；而以另一圣训的具体内容来限定这一一般含义的人，则调和了两段圣训，这也是马立克·本·艾奈斯的观点。

The reason for disagreement over this is the conflict of traditions. It js reported in a tradition from Abu Sa(Td al-Khudri that the Messenger of Allah (God’s peace and blessings be upon him) said, “When you hear the mtfadhdhin, repeat what he says”. It is reported by way of TJmar ibn al- Khattab and in a tradition from Mu'awiya that the listener in response to “Come for prayer, come for salvation”, should say: “There is no might and no power, but that with Allah”. Those who adopted the method of preference followed the general implication of Abu SaTd al-KhudrFs tradition, while those who qualified this general implication with the specific content (of the other tradition), reconciled the two traditions, and this is Malik ibn Anas’s opinion.

他们在伊qama（إقامة，宣礼后的立拱）的两个问题上存在分歧：其一是它的裁决（hukm），其二是它的性质（description）。按照各地法学家的观点，它的裁决是强调性的圣行（sunna mu'akkada），其强度大于宣礼（adhan），无论对个人还是对集体都是如此。按照扎希里学派的观点，它是一项义务，但我不清楚它是独立的义务，还是作为礼拜的必要组成部分之一的义务。两种观点的区别在于：依前一种观点，礼拜若省略伊qama并不会失效；而依后一种观点，礼拜则会失效。马立克的弟子之一伊本·基纳纳（Ibn Kinana）说，如果故意省略伊qama，礼拜即告无效。

They disagreed over iqama on two points: its hukm and description. According to the jurists of the regions, its hukm is that of an emphatic sunna that is greater in strength than that for adhan, for individuals as well as for groups. In the Zahirite view, it is an obligation, but I am not aware of whether it is an independent obligation or as one of the obligatory parts of prayer. The distinction is that according to the former opinion prayer does not become invalid if it is relinquished, but on the basis of the latter view it does. Ibn Kinana, one of the disciples of Malik, said that if it is relinquished intentionally prayer is invalidated.

分歧的原因在于他们争论这一行为是否属于为阐明礼拜这一未加说明的命令而设定的具体行为——因而应被理解为义务，依据是先知（愿主的赞颂与祝福临于他）所说的“你们怎样看见我礼拜，就怎样礼拜”ﷺ；还是应被理解为一种推荐行为。马立克·本·胡韦里斯的圣训表面意思表明，这属于义务，无论是对集体还是对个人而言。

The reason for disagreement is their dispute about whether it comprises a part of the acts that were meant to be an unfolding of the unexplained command of performing prayer, and, therefore, it has to be construed as an obligation, because of the words of the Prophet (God’s peace and blessings be upon him), “Pray as you see me praying”, or whether it comprises acts that have to be construed as a recommendation. The apparent meaning of Malik ibn al-Huwayrith’s tradition implies that it constitutes an obligation, either for the group or for the individual.

按照马利克和沙菲仪的描述,它的构成是:开头的“泰克拜尔”(takbir)为两次,其余的为一次;唯有“拜功即将开始”(Prayer is about to commence)这句话,在马利克看来只念一次,在沙菲仪看来则念两次。哈乃斐派认为,宣礼词(iqama)的各句都成双念诵;艾哈迈德·伊本·罕百勒则倾向于在单念与双念之间择一,这与他认为宣礼的念法可以自行选择的观点相一致。

Its description, according to Malik and al-Shafi T, constitutes c a takbir in the beginning, which is twice, and the remaining is once, except the words, “Prayer is about to commence”, which are pronounced once in Malik’s view and twice in al-ShaficFs. According to the Hanafites, the iqama is pronounced in pairs, while Ahmad ibn Hanbal favoured an option between single and double pronouncement, in accordance with his opinion that there is a choice in making calls.

分歧的原因在于安拉的使者（愿主福安之）时期的这一问题上，安斯的圣训与前述伊本·阿比·莱拉的圣训相互冲突。在可靠的安斯圣训中，比拉勒奉命将宣礼词（adhān）念两遍，将立礼词（iqāma）念一遍，唯独“拜即将开始”一句念两遍。而在伊本·阿比·莱拉的圣训中，比拉勒奉命将宣礼词和立礼词（iqāma）都念两遍。

The reason for disagreement springs from the conflict of Anas’s tradition about this issue with that of Ibn Abi Layla, which has preceded. In the authentic tradition of Anas, Bilal was ordered to call the adhdn in a double pronouncement and the iqdma in a single pronouncement, except the words, “prayer is about to commence”. In Ibn AbT Layla’s tradition Bilal was ordered to call the adhdn as well as the iqanta in a double pronouncement.