2.3.1 居住安定、身体健康之人的礼拜

2.3.1 居住安定、身体健康之人的礼拜 - 《杰出法学家入门》 | Quran Course

those who made all its instances obligatory and those who made only the takbir of ihram obligatory stems from the conflict of the transmitted words of the Prophet ﷺ with his transmitted acts. The transmitted saying of the Prophet ﷺ is in the widely known tradition of Abu Hurayra that the Prophet ﷺ said to a man, whom he was teaching how to pray, "When you resolve to pray, complete the ablution and face the qibla, then, pronounce the takbir followed by recitation". The meaning here is that it is only the first takbir that is obligatory, and had another takbir been obligatory, he would have mentioned it to him, just as he mentioned the other obligations of prayer. The transmitted acts of the Prophet ﷺ include Abu Hurayra's tradition "that he prayed pronouncing the takbir each time he bowed or straightened up, and then said, 'I give you in my prayer a semblance of the prayer of the Messenger of Allah ﷺ'". Included (in the transmitted acts) is also the tradition of Mutarrif ibn Abd Allah ibn al-Shikhkhir, who said, Imran ibn al-Husayn and I followed Ali ibn Abi Talib, may Allah be pleased with him, in prayer, and he pronounced takbir when he prostrated, and when he raised his head after bowing. When he had completed the prayer, we went away and Imran took hold of my hand and said, "This reminds me of Muhammad's prayer".

The reason for disagreement among those who made all its instances obligatory and those who made only the takbir of ihram obligatory stems from the conflict of the transmitted words of the Prophet (God’s peace and blessings be upon him) with his transmitted acts. The transmitted saying of the Prophet (God’s peace and blessings be upon him) is in the widely known tradition of Abu Hurayra that the Prophet (God’s peace and blessings be upon him) said to a man, whom he was teaching how to pray, “When you resolve to pray, complete the ablution and face the qibla, then, pronounce the takbir followed by recitation”. The meaning here is that it is only the first takbir that is obligatory, and had another takbir been obligatory, he would have mentioned it to him, just as he mentioned the other obligations of prayer. The transmitted acts of the Prophet (God’s peace and blessings be upon him) include Abu Hurayra’s tradition “that he prayed pronouncing the takbir each time he bowed or straightened up, and then said, T give you in my prayer a semblance of the prayer of the Messenger of Allah (God’s peace and blessings be upon him)’”. Included (in the transmitted acts) is also the tradition of Mutarrif ibn Abd Allah ibn al-Shikhkhir, who said, Hmran ibn al-Husayn and c I followed CA!T ibn AbT Talib, may Allah be pleased with him, in prayer, and he pronounced takbir when he prostrated, and when he raised his head after bowing. When he had completed the prayer, we went away and Imran took hold of my hand and said, ‘This reminds me of Muhammad’s prayer’ ”.

马利克说，除了"真主至大"（Allahu Akbar）这一说法外，不允许念诵索比（takbir）。沙斐仪则认为"Allahu Akbar"和"Allahu al-Akbar"两种形式都是允许的。艾卜·哈尼法说，凡是含义相同的词语，都可用于念诵索比，例如"真主至大"（Allah al-A'zam）和"真主更大"（Allah al-Ajall）。

Malik said that it is not allowed to pronounce takbir, except with the words Alldhu Akbar, while al-Shafi T said that c the forms Alldhu Akbar and Alldhu al- Akbar are both permitted. Abu HanTfa said that takbir is permitted with all those words that convey the same meaning, like Allah is the Greatest (al- A zam) and Allah is Greater {al-A jail).

他们分歧的原因在于，启始礼的规定所针对的是词语本身，还是词语的意义。马立克学派和沙斐仪学派以先知（愿主赐予他平安与祝福）的圣训为据，即“拜的钥匙是洁净，它的神圣始于‘泰克比尔’（至大之词），它以‘塔斯立姆’（祝安之词）结束”。他们认为，定冠词“al”表示全部、穷尽，说明该律例仅限于所表述的事物，若无其他，则不得成立。艾卜·哈尼法并不同意他们的这一原则，因为在他看来，这种含义产生于文本的字面范畴，即“伊沙拉·隐喻”（经文的间接涵义），它要求将与已表述主体相反的含义赋予未表述的范畴。而“达利勒·希塔卜”（文义推论）是艾卜·哈尼法不采用的方法。

c The reason for their disagreement is whether it is the words or their meaning that are prescribed for the opening. The Malikites and the Shafifites argued on the basis of the words of the Prophet (God’s peace and blessings be upon him), “The key to prayer is purification, its sanctity starts with al-takbir, and it. is discharged with the salutation”. They said that the definite article “at” is exhaustive and indicates that the hukm is confined to the thing expressed, and that it is not permissible without anything else. Abu HanTfa does not agree with them about this principle, for such a meaning, in his view, arises from the literal category of zto/iZ al-khitdb (the indirect implication of the text), which requires the assigning of a meaning opposite that of the expressed subject to the unexpressed categories. The dalil al-khitdb is a method not used by Abu HanTfa.

一些法学家认为,祈祷中的"tawjih"(转向祈祷,即"Tawjih")是必须履行的。它有三种说法:一是在泰克比尔之后所说的"我将我的脸转向那创造天地的主"(al-Shafi'i的观点);二是赞颂真主(Abu Hanifa的观点);三是两者兼而有之(Abu Hanifa的门生Abu Yusuf的观点)。马立克则认为,祈祷中的"tawjih"既不是必须的,也不是圣行(sunna)。

A group of jurists said that tawjih is obligatory in prayer. It is either the statement after takbir, “I (have) tum(ed) (my face) to One Who created the heavens and the earth”, which is al-ShafiTs opinion, or it is the glorification of Allah, which is Abu HanTfa’s opinion, or it is a combination of both, which is Abu Yusufs opinion, who was the disciple of Abu HanTfa. Malik said that tawjih is not obligatory in prayer, nor is it a sunn a.

分歧的原因在于关于麦地那人的开端祈祷（tawjih）做法的传闻相互冲突（依马立克的观点），或者在于相关传闻是否真实可靠的争论。法官伊本·路世德（Ibn Rushd）说，在《两部圣训集》（Sahihayn）中有来自艾卜·胡莱赖（Abu Hurayra）的记载："安拉的使者ﷺ在takbir（开始的赞词）与之后的诵读之间会保持沉默。于是我说：'安拉的使者啊，愿我的父母为您献身。您在takbir与诵读之间的这段沉默中，说的是什么？'他说，我引述如下：'主啊，求你使我与我的过错相隔，正如你使东方与西方相隔。主啊，求你洗净我的过错，如同白衣被洗净污垢。主啊，求你用水、雪和晨露洗涤我的过错。'"

The reason for disagreement is the conflict of traditions about tawjih practice (of the people of Medina), in Malik’s view, or is based upon the dispute over the authenticity of the relevant traditions. The QadT (Ibn Rushd) said that it is established in the Sahihayn from Abu Hurayra “that the Messenger of Allah (God’s peace and blessings be upon him) used to remain silent between takbir and (later) recitation. So I said, 4O Messenger of Allah for you I would offer as ransom my father and mother. In this silence of yours between takbir and recitation, what do you say?’ He said, and I quote, ‘0 Allah, distance me from my errors, as You have distanced the east from the west, O Allah, cleanse me of errors like a white dress cleansed of filth, O Allah, wash away my errors with water, snow, and the morning dew’”.

一些法学家主张在礼拜中可以有片刻的沉默，包括在开始的takbir之后、诵读"法提哈"（Umm al-Qur'an）之后，以及在诵读完毕、俯身鞠躬之前的时刻。持此观点的有al-Shafi'i、Abu Thawr和al-Awza'i。而马立克及其门徒、艾布·哈尼法及其门徒则否认这一主张。

A group of jurists preferred some occasions for silence during prayer including the moment following the initial takbir, after the recitation of the umm a I-Qur^an, and after the completion of recitation just before bowing. Some of those who upheld this are al-ShaficT, Abu Thawr, and al-AwzaT. These were denied by Malik, his disciples, and by Abu HanTfa, and his disciples.

他们之间分歧的原因，源于对阿布·胡莱赖传述的圣训真实性的争论。阿布·胡莱赖说："先知（愿真主的赞颂与祝福降临于他）在拜中有三处默念停顿：开始拜时说完初次的祭主至大之后，开始诵读《古兰经》开端章之前，以及诵读完毕、鞠躬之前。"

The reason for their disagreement arises from their dispute over the authenticity of Abu Hurayra’s tradition, who said, “The Prophet (God’s peace and blessings be upon him) observed three occasions for silence in his prayer: between his pronouncing the initial takbir while beginning the prayer, before beginning the recitation of the fatihat al-Kitab, and after he had finished reciting before bowing”.

法学家们对于在礼拜中开始诵读前是否诵念“以真主之名，至仁至慈的主”（basmala）存在分歧。马利克禁止在规定的拜功中诵念，无论大声还是默念，无论是在《古兰经》首章（umm al-Qur’an）还是其他任何一章之初；但他允许在non-obligatory的拜功中诵念。艾卜·哈尼法、赛understand阿里（al-Thawri）和艾哈迈德则认为，应当在每一拜拉কাত中，于诵读首章时默念。沙斐仪（al-Shafi‘i）认为，在大声诵读时应大声诵念，在默念时则应低声诵念。在他看来，它是《开端章》（fatihat al-Kitab）的一节经文，艾哈迈德、艾布·sawr（Abu Thawr）和艾布·欧拜德（Abu ‘Ubayd）也持此观点。然而，关于它是否为每一章经文的一节，还是仅为《蚂蚁章》（surat al-Naml）中的一节以及《开端章》的一节，沙斐仪的观点存在分歧；这两种说法都有人从他那里转述。

The jurists disagreed about reciting the basmala, the words meaning, “In the name of Allah, the Beneficent, the* Merciful”, before beginning recitation in prayer. Malik prohibited this in the prescribed prayer, whether loudly or inaudibly, at the beginning of the umm al-Qur>dn or any other sura, but he permitted it with supererogatory prayers. Abu HanTfa, al-ThawrT, and Ahmad said that it is to be pronounced inaudibly in each rakfa with the umm al- Qu^dn. Al-Shafi T said that c it is to be pronounced aloud in case of audible recitation and in a whisper in case of the inaudible. In his view it is a verse of the fatihat al-Kitab, which was also the opinion of Ahmad, Abu Thawr, and Abu TTbayd. Al-Shafi T, however, c differed about whether it was a verse of every sura or a verse of surat al-Naml and fatihat al-Kt tab alone? Both opinions are related from him.

引起这一问题分歧的原因涉及两个方面。第一是关于此议题的圣训相互冲突；第二是关于“奉托靠安拉的名”（Basmala）是否为《古兰经》首章（Fatihat al-Kitab）中的一节经文的争论。那些主张省略basmala的人所依据的圣训包括伊本·穆加夫勒（Ibn Mughaffal）的传述，他说：“我正在诵读basmala时，我父亲听见了，便说：‘我的儿子啊，当心创新。安拉的使者（愿安拉赐予他慈恩和平安）ﷺ曾在阿布·伯克尔、欧麦尔和奥斯曼身后礼拜，他们都没有诵读过。’”伊本·穆加夫勒是传述此圣训的人。阿布·欧麦尔·伊本·阿卜杜勒·巴尔（Abu Umar ibn al-Barr）说，伊本·穆加夫勒是马立克所转述的关于安斯圣训的传述人之一，安斯说：“我在阿布·伯克尔、欧麦尔和奥斯曼（愿安拉喜悦他们）身后礼拜，他们之中没有人在拜功开始时诵读tasmiya。”阿布·欧麦尔说，学者们认为，这一圣训的各种传述存在混乱，不能作为有说服力的证据。有一次，该圣训通过一条传述链被记载为他确实诵读了（marifa），另一次传述链却没有追溯到他；有些版本提到了奥斯曼，有些版本则没有提及。其中一些版本还说，他们没有大声诵读basmala。

The reason for disagreement in this refers to two factors. First is the conflict of traditions on the topic, while the second relates to the dispute whether basmala is a verse of fatihat al-Kitdb. The traditions relied upon by those who drop it include that of Ibn Mughaffal, who said, “My father heard me when I was reciting the basmala, and said, ‘O my son, beware of innovation, The Messenger of Allah (God’s peace and blessings be upon him) prayed behind Abu Bakr, and Umar, and Tjmar, and I said that Ibn Mughaffal is one who recited it. Abu Umar ibn al-Barr said that Ibn Mughaffal is the narrator of this tradition as related by Malik about the tradition of Anas, who said, 'I prayed behind Abu Bakr, Umar, and Uthman (God be pleased with them), and none of them recited the tasmiya at the beginning of the prayer.' Abu Umar said that the traditions are of the view that the narrations of this tradition are confused, and it cannot be accepted as a persuasive evidence. There is one instance it has been related through a chain that he did recite it (marifa), and on another occasion the chain did not extend to him, while some versions mention Uthman and others do not. Some of its versions say that they did not pronounce the basmala loudly.

与此相反的圣训中，包括努阿伊姆·伊本·阿卜杜拉·穆贾米尔的传述。他说：“我观看阿布·胡莱赖领拜，他在诵读《古兰经》开端章（Umm al-Qur'an）之前和诵读每一章之前都诵了“奉至慈至仁的安拉之名”，他在鞠躬时和起身时都念了“安拉至大”。然后他说：‘我向你们展示先知ﷺ的拜法’。”其中还包括伊本·阿拔斯的圣训，“先知ﷺ曾大声诵读‘奉至慈至仁的安拉之名’”。另一则圣训来自乌姆·赛莱玛，她说：“安拉的使者ﷺ曾诵读‘奉至慈至仁的安拉之名’，以及那节经文的意思：‘赞颂全归安拉，万世的主’。”

The traditions opposing these include the tradition of Nu^ym ibn ‘Abd Allah al-Mujammir, who said, “I observed prayer led by Abu Hurayra and he recited the basmala before the umm al-Qur>dn and before the sura, and he pronounced takbir while bowing and while straightening up. He then said, ‘I provide you with a semblance of the prayer of the Messenger of Allah (God’s peace and blessings be upon him)’ ”. Included in these is the tradition of Ibn c Abbas “that the Prophet (God’s peace and blessings be upon him) used to pronounce the basmala aloud”. Another tradition is from Umm Salama, who said, “The Messenger of Allah (God’s peace and blessings be upon him) used to recite the basmala and the verse meaning, ‘Praise be to Allah, Lord of the Worlds’”.

这些圣训之间的相互冲突，是导致关于礼拜中诵读“Basmala”（奉至仁至慈的安拉之名）存在分歧的原因之一。第二个原因，正如我们之前所说，是它究竟是《古兰经》之母（Umm al-Kitab，即《法妥合》章）的一节经文，还是也是每章经文的一节，抑或根本不是经文的一节？

The conflict of these traditions is one factor giving rise to disagreement about the recitation of the basmala in prayer. The second reason, as we have said, is whether it is a verse only of the umm al-Kitab or also of each sura, or whether it is not a verse at all?

那些认为它是“古兰经之母”中的一节的人，因为在他们看来诵读“古兰经之母”是必须的，所以使诵读它成为必须；而那些认为它是每章开头的一节的人，则使它与该章一同成为必须诵读的内容。这一问题上存在广泛的分歧，而且此问题存在可供解释的余地。在这一问题上最奇怪的事情是，他们提出：分歧的根据是什么？是basmala（奉至仁至慈的真主之名）是《古兰经》的一节，即便在除《蚂蚁章》（surat al-Naml）以外的其他地方也是如此，还是它只在《蚂蚁章》中才是《古兰经》的一节？他们为反驳沙斐仪的论点而转述：如果它在《蚂蚁章》以外的地方也是《古兰经》的一部分，那么先知（愿安拉赐福于他并使他平安）本应加以说明，因为《古兰经》是通过大量传述（tawātur）流传下来的。这正是卡迪·赛伊德（al-Qāḍī Sajd）的观点，他认为这一论断无可辩驳。艾布·哈米德（al-Ghazālī）为沙斐仪的立场辩护说：如果它不是《古兰经》的一部分，那么先知（愿安拉赐福于他并使他平安）就有义务加以说明。这一切都是混乱而无意义的，因为怎能说同一节经文在某些场合是《古兰经》的一部分，而在另一些场合又不是？事实上，可以说，它在任何出现的地方都已被确定为《古兰经》的一部分，并且它也是《蚂蚁章》的一节。至于它是否是“古兰经之母”的一节，以及是否是每一章开头的一节，则存在争议。此问题可供解释，因为它是所有章的开端，也是《蚂蚁章》的一部分。请对此加以思考，因为这是显而易见的。安拉至知。

Those who deemed it a verse of the umm al-Kitab made its recitation obligatory because of the obligation to recite the umm al-Kitdb in their view, while those who deemed it a verse at the beginning of each sura made its recitation obligatory along with the sura as well. There has been extensive disagreement over this issue, and the issue is subject to interpretation. The strangest thing that occurred in this issue is when they asked: What is the basis of their disagreement, is it that the basmala is a verse of the Qur’an, even in cases other than the surat al-Naml, or is it a verse of the Qur’an in surat al- Naml alone? They relate, as a rebuttal of al-Shafi‘Fs argument, that had it been a part of the Qur’an in places other than surat al-Naml, the Prophet (God’s peace and blessings be upon him) would have explained it, as the Qur’an has been transmitted through tawdtur. This is what the QadT111 Sajd and thought it was irrefutable. Abu Hamid (al-Ghazali) defended al-Shafi<ps position by saying that, had it been something other than the Qur’an, it would have been obligatory upon the Prophet (God’s peace and blessings be upon him) to explain it. All this is confused and meaningless for how is it possible to say about a single verse that it is a part of the Qur’an on one occasion and that it is not a part of it on another? In fact, it may be said that it has been established to be a part of the Qur’an wherever it is mentioned, and that it is a also a verse of surat al-Naml. Whether it is a verse of the umm al-Qur>dn and of each sura used as a beginning, is disputed. The issue is subject to interpretation, as it is the opening for all the chapters, and is a part of siiraj al- Naml. Think over this for it is self-evident. Allah knows best.

fuqahā' 学者们一致认为，无论漏读是出于故意还是忘记，不诵读经文的礼拜都是无效的。唯一的例外是传自欧麦尔（愿真主喜悦他）的一则记载：他礼拜时忘记了诵读，后来有人告诉他此事，他问道：鞠躬和叩头的部分如何？得知这些都是正常的之后，他说：“那就没有妨碍。”但在他们看来，这是一则孤证的圣训（gharīb），不过马立克在《穆宦塔》中也收录了其中一个版本。此外，还有伊本·阿拔斯的记载：他在不需要出声诵读的礼拜中不诵读，并说：“先知ﷺ在某些礼拜中诵读，在另一些礼拜中保持沉默，所以我们在他诵读之处诵读，在他沉默之处保持沉默。”有人问他，宰赫尔礼拜和亚斯尔礼拜中是否要诵读，他回答：“不！”多数学者则遵循哈巴卜的圣训，即“先知ﷺ曾在宰赫尔礼拜和亚斯尔礼拜中诵读。有人问他：‘你是怎么知道的？’他回答：‘从他胡须的动作看出来的。’”库法学派依据伊本·阿拔斯的这则记载，认为礼拜最后两拜中诵读的义务可以免除，因为先知ﷺ在这两拜中保持沉默，而出声礼拜与不出声礼拜在这一点上是等同的。

The jurists agreed that prayer without recitation is not valid, whether the omission is intentional or out of forgetfulness, except what is related from TJmar (God be pleased with him) that he prayed and forgot to recite. He was told about this, and he asked how the bowing and prostrations go? When he was told that they were normal, he said, “Then there is no harm”. But this is a solitary (gharib) tradition in their view, although it is included by Malik in his al-Muwatta*, in some versions of it. Further, there is the report from Ibn ‘Abbas that he did not recite in prayer not requiring audible recitation, and said, “The Messenger of Allah (God’s peace and blessings be upon him) recited in some prayers, but kept silent in others, so we recite where he recited and maintain silence where he kept silent”. He was asked whether there was recitation in zuhr and 'asr prayers, and he replied, “No!” The majority followed the tradition of Khabbab “that the Prophet (God’s peace and blessings be upon him) used to recite in the zuhr and 'asr prayers. He was asked: ‘How did you come to know this?’ He replied, ‘By the movement of his beard’”. The KufTs relied on Ibn ‘Abbas’s tradition for relinquishing the obligation of recitation in the last two rak^as of prayer, because of the equivalence of audible and inaudible prayer with respect to the silence of the Prophet (God’s peace and blessings be upon him) in these two rakfas.

那些认为礼拜中诵读是义务的人,对于应当诵读什么存在分歧。有些人主张,义务是诵读《古兰经》中能够背诵的部分,并且对额外的诵读没有限制。有些人则规定,每次礼拜中诵读的义务应占礼拜的大部分,有些人规定为一半,还有些人规定为每次礼拜的一拜(raka)。第一种观点为沙斐仪所持,也是马立克广为人知的观点,但也有传述称,马立克认为,若在四拜的礼拜中只在其中两拜诵读,礼拜仍然有效。巴士拉的哈桑以及巴士拉的许多法学家认为,在一拜中诵读即可。按照艾布·哈尼法的观点,义务是诵读所选择的任意一节经文,而他的弟子们认为最低限度是三节短经文,或一节较长的经文,如关于债务(dayn)的那一节。这适用于前两拜;至于后两拜,他认为诵读“赞颂安拉之名的赞词”(tasbih)是可嘉的(mustahabb),而不是诵读。库法学者坚持此说。多数学者则认为,在所有拜中诵读都是可嘉的(mustahabb)。

Those who held that recitation is obligatory in prayer, disagreed as to what is to be recited. Some of them maintained that the obligation here is to recited the umm til-Qu^dn f°r one wo h has memorized it, and that there is no limitation about additional recitation. Some of them made it obligatory in each some for-the major part of prayer, some for half the prayer, and others for one rak^a in each prayer. The first opinion was held by al-ShaficI, and it j s also the widely known view of Malik, but it is also related from him that if he recites it in two of a four-ra&fe prayer it would be valid. Al-Hasan al-BasrT and many jurists of Basra held that recitation in ra&a is sufficient. The obligation according to Abu HanTfa is for reciting any verse that the person may. choose, while his disciples held that the minimum is three short verses or a lengthy verse, like that about dayn (debt). This was the case for the first two rak^as and for the remaining two he deemed as recommended {mustahabb) to recite tasbih, “words glorifying the name of Allah”, and not recitation. This was upheld by the KufTs. The majority consider recitation as recommended {mustahabb) in all the ra&as.

这种分歧的原因在于圣训之间的冲突，以及经文的表面含义与一段圣训之间的冲突。相互冲突的圣训之一是艾布·胡莱拉的一段可靠圣训：“有一个人进入清真寺礼拜。然后他走到先知（愿真主赐予他平安与祝福）面前问候，先知（愿真主赐予他平安与祝福）回应了他的问候，并说：‘你回去再礼拜，因为你没有礼拜。’他又礼拜，然后回来，但先知命令他再礼拜。他这样做了三次，直到那人说：‘以那差遣你践行真理的主起誓，我做不到比这更好的了。’先知（愿真主赐予他平安与祝福）对他说：‘当你起身礼拜时，要完成小净，面向克尔白，然后诵念“安拉至大”。之后诵读你所方便诵读的《古兰经》，然后鞠躬并保持这一姿势一段时间，然后直起身来，直到站立稳定。然后俯伏一段时间，再坐起一段时间，然后再次俯伏一段时间，然后起身直到站立稳定。你的整个礼拜都要这样做。’”与此相反的是两段被确认的圣训，它们由布哈里和穆斯林记录。第一段是欧拜德·本·萨米特的圣训，先知（愿真主赐予他平安与祝福）说：“不诵读《古兰经》首章的人，没有礼拜。”第二段是艾布·胡莱拉的圣训，安拉的使者（愿真主赐予他平安与祝福）说：“人礼拜时若不诵读《古兰经》之母（首章），那礼拜便是失败的，失败的，失败的。”

The reason for this (disagreement) stems from the conflict of traditions on the topic, and the conflict of the apparent meaning of the Book with a tradition. One of the conflicting traditions is the authentic tradition of Abu Hurayra, “A man entered the mosque and prayed. He then came up to the Prophet (God’s peace and blessings be upon him) and greeted him and the Prophet (God’s peace and blessings be upon him) responded to the salutation and' said, ‘Go back and pray, for you have not prayed’. He prayed again and returned, but the Prophet ordered him to pray again. He did so three times, till the man said, ‘By the One Who has sent you in truth, I cannot do better than this’. The Prophet (God’s peace and blessings be upon him) said to him, ‘When you arise for prayer, complete the ablution and face the qiblay then pronounce takbir. After that recite what is convenient for you from the Qur’an, and then bow and remain in that position for a while, then raise yourself till you are firmly erect, then prostrate for a while, then sit up for a while, then prostrate again for a while, then rise till you are erect and stable. Then; do this in your entire prayer” ’. Conflicting with this are two confirmed traditions, which are recorded by al-BukharT and Muslim. First is the tradition of cUbada ibn al-Samit that the Prophet (God’s peace and blessings be upon him) said, “He has not prayed, the one who has not recited the fatihat al- Kitdb”. The second is the tradition of Abu Hurayra that the Messenger of Allah (God’s peace and blessings be upon him) said, “When a person prays without reciting the umm al-Qur'an, it is lost, lost, lost”.

根据艾卜·胡莱赖（Abu Hurayra）较早的一则圣训，似乎表明礼拜者只要诵读《古兰经》中他所方便诵读的部分即可；而欧拜德·本·苏买特（Ubada ibn al-Samit）的圣训以及艾卜·胡莱赖较晚的那则圣训，则暗示《古兰经》的开端章（Umm al-Qur'an）是礼拜有效的条件。至高者的经文“你们当诵读《古兰经》中你们所易诵的部分”，其表面意义也支持艾卜·胡莱赖较早的那则圣训。对这一问题存在分歧的学者们，或者选择用调和的方法来处理这些圣训，或者选择用取舍的方法，而两种意见所得出的结论是相同的。原因在于：主张必须诵读《古兰经》中易诵部分的人认为，这是更为优先的做法，因为经文的表面意义与之相符；他们还可以通过调和的方式认为，欧拜德的圣训旨在否定礼拜的完美性，而非否定其有效性；而艾卜·胡莱赖较晚的那则圣训，其旨在说明礼拜的有效性，因为它阐述了礼拜中的各项义务。

Abu Hurayra’s former tradition apparently indicates that it is sufficient in a prayer for a worshipper to recite whatever is convenient for him from the Qur’an, while the tradition of TJbada ibn al-Samit and the latter tradition of Abu Hurayra imply that the umm al-Qur>dn is a condition for (the validity of) prayer. The apparent meaning of the words of the Exalted, “So recite of it whatever is easy (for you)”, also support Abu Hurayra’s former traditio 117 n The jurists disagreeing over this issue either decided to adopt the method of reconciliation for these traditions or they adopted the method of preference and the same meaning emerges from both opinions. The reason is that those who maintained the obligation of reciting whatever is easy from the QuPan said that this is preferable, for the apparent meaning of the Book conforms with it, and they may also hold by way of reconciliation that the purpose of TJbada’s tradition is to deny perfection (of such prayer), not its validity, while the purpose of Abu Hurayra’s (latter) tradition is to indicate its validity, as it imparts instruction about the obligations in prayer.

这些法学家也可能采用这两种方法（就第二种观点而言），他们主张：要求诵读的圣训数量更多，而且阿布·胡莱赖的一段广为人知的圣训支持这一观点。这段圣训中，安拉至高无上说：“我把拜功一分为二，一半归我，一半归我的仆人，我的仆人所求的，他都能得到。仆人说：‘赞颂归于安拉，全世界的主。’安拉说：‘我的仆人赞颂了我……’（至圣训结束）”这些法学家还可能辩称：先知ﷺ所说的“你们能诵多少《古兰经》就诵多少”，其含义是不明确的，而其他圣训的含义是明确的，明确的应当优先于不明确的。这里有一个困难，来自“ma”（“什么”）一词的含义，它表示“任何容易的部分”。如果“ma”按照阿拉伯人的用法，指向“lam al-‘ahd”（即定冠词“al”，表示已知之事）所暗示的内容，那么另一种解释也可以成立，此时文本的意思就是“诵读你们能从《古兰经》中轻易诵出的部分”，其所指即是《古兰经》的母章（Umm al-Qur'an），因为定冠词“al”指向前文已提及的对象。这一点在阿拉伯语用法中必须加以考虑；如果你发现阿拉伯人确实如此，即在“ma”的所指上让步以指向某个确定的对象，那么就应采用这种解释，否则便没有理由这样解释。正如你所看到的，这一问题是含糊的，而如果确立了废止（naskh），这种含糊便可以消除。

These jurists may also adopt these two methods (for the second opinion) by saying that the traditions (requiring any recitation) are greater in number and a widely known tradition from Abu Hurayra supports this view, and this is the tradition in which Allah, the Exalted, says, “I have divided prayer in half between Myself and My servant, one-half is for Me and one-half for My servant, and My servant gets what he asks for. The servant says, ‘Praise be to Allah, the Lord of the worlds’, and Allah says, ‘My servant has praised Me . . (till the end of the tradition). These jurists may also argue that the words of the Prophet, “recite whatever you can from the QuPan”, are ambivalent, while the other traditions are explicit, and the explicit govern the ambivalent. There is a difficulty that arises from the meaning of the word “wo” (what) which signifies “whatever is easy”. The other interpretation can be valid here if “what” indicates, in accordance with the usage of the Arabs, what is implied by the lam al^ahd (i.e., the “a/” if it alludes to an already known thing), so that the text will be assumed to mean “recite what is easy for you from the Qurian”, and its implication will be (recite) the umm al-Qufan, as the definite article “a/” indicates the previously mentioned object. It is necessary to take this into consideration in the usage of the Arabs, and if you find that the Arabs do this, that is, make a concession in the implication of ma to indicate a determined object, then such an interpretation is to be adopted, otherwise there is no cause for it. The issue, as you can see, is ambiguous, and this ambiguity would be removed if abrogation is established.

那些认为诵读《古兰经》首章（Umm al-Kitab）为义务的学者之间产生分歧，即诵读是否应在每一拜的每个拉克尔（rak'a）中进行，还是只需在拜的部分拉克尔中进行，其原因在于对先知（愿主赐福之，并赐他平安）所说的“未在其中诵读经首章者，其拜无效（fihd）”这句话中代词所指的理解不同：所指的是整个拜，还是拜中的每一部分。因为，把诵读分散在整个拜中（而非每一拉克尔中），或仅在某些拉克尔（即一个或多个拉克尔）中诵读的人，是否包含在先知（愿主赐福之，并赐他平安）的话语范围之内，这一点存在争议，而该话语是否涵盖未在每一部分中诵读的人也有争议。正是这一分歧，使阿布·哈尼法（Abu Hanifa）裁定，在拜的部分拉克尔中，即最后两个拉克尔中，可以放弃诵读该章。马立克（Malik）主张，在四拉克尔拜的最后两个拉克尔中，诵读赞颂章（al-hamd）和一章，或只诵读赞颂章。沙斐仪（al-Shafi'i）则主张，在晌礼（zuhr）的四个拉克尔中都应诵读赞颂章和一章。马立克采纳了与艾布·昆塔达（Abu Qatada）相关的可靠传述，即先知（愿主赐福之，并赐他平安）说：晌礼的前两个拉克尔中诵读一章，最后两个拉克尔中诵读经首章。至于艾布·赛义德（Abu Sa'id），他坚持艾布·赛义德可靠传述的同一含义，即先知（愿主赐福之，并赐他平安）在前两个拉克尔中诵读了两节经文。他们之间的分歧并非因为关于此事的两种传述之间的差异。艾布·赛义德的传述说：在前两个拉克尔中，他诵读这两节经文，在最后两个拉克尔中也同样如此。

The disagreement among those who deemed obligatory the recitation of umm al-Kitab as to whether it is so in every rak^a or in part of the prayer, is caused by the differences over the reference of the pronoun in the words of the Prophet (God’s peace and blessings be upon him), “the one who has not recited the fatihat al-Kitab in it fihd”, whether it is the whole prayer or every part of the prayer. Because, the person who has recited it as a whole (not in every rak^a), or in some, that is in one rakfa or more, cannot be included'in Ambit of the words of the Prophet (God’s peace and blessings be upon him) includes those who have not recited it in every part. It was this ikhtilaf that led Abu Hanifa to decide in favor of relinquishing recitation of the surah in part of the prayer, that is in the last two rak'ahs. Malik preferred the recitation of al-hamd and a surah in the last two rak'ahs of a four-rak'ah prayer, and al-hamd alone in the last two. Al-Shafi't preferred that al-hamd and a surah be recited in all four rak'ahs of the zuhr prayer. Malik favored the authentic tradition related to Abu Qatada that 'the Prophet (God's peace and blessings be upon him) said that in the first two rak'ahs of zuhr and the fatiha al-kitab in the last two rak'ahs.' As for Abu Sa'id, he maintained the same meaning of the authentic tradition of Abu Sa'id that 'the Prophet (God’s peace and blessings be upon him) recited both verses in the first two rak'ahs.’ They did not disagree about due to the differences between the two traditions about it. The tradition of Abu Sa'id says that 'in the first two rak'ahs of he used to recite both verses, and in the last two rak'ahs as well.

大多数学者一致认为在鞠躬和叩头时诵读《古兰经》是不被允许的，依据是阿里的一段圣训。根据这段圣训，先知ﷺ说："吉卜利勒禁止我在鞠躬和叩头时诵读《古兰经》。" 泰伯里说这段圣训是可靠的（沙希德），各地的教法学家也都遵从它。一些再传弟子主张允许这样做，布哈里也持此观点，因为这段圣训在他看来并不可靠。真主至知。

The majority agreed about the prohibition of the recitation of the Qurian while bowing and prostrating, because of the tradition of cAli about it. According to this tradition, he (the Prophet) said, “Jibril prohibited me from reciting the Qurian while bowing and prostrating”. Al-Tabari said that it is an authentic tradition, and it was followed by the jurists of the various regions. Some of the Tabi un decided to allow c this, and it is also the opinion of al- Bukhari, because the tradition did not prove to be authentic for him, Allah knows best.

他们对于鞠躬和叩头时是否需要礼拜者念诵特定的言辞存在分歧。马立克说，对此没有规定的内容。沙斐仪、艾布·哈尼法、艾哈迈德以及一批教法学家则认为，礼拜者在鞠躬时应重复念诵“赞美我伟大的主”三遍，在叩头时应重复念诵“赞美我至高的主”三遍，依据的是欧格拜·本·阿米尔的圣训。赛午尔则主张，如果由伊玛目念诵这些言辞五遍，会更为可取，这样跟随者便有时间念诵三遍。

They disagreed on whether bowing and prostrating require determined words from the worshipper. Malik said that there is nothing determined for them. Al-ShafiT, Abu HanTfa, Ahmad, and a group of jurists said that the worshipper repeats the words, “Praise the name of thy Lord, the Tremendous”,113 three times while bowing, and the words “Praise the name of thy Lord, the Most High”,114 three times while prostrating, in accordance with the tradition of TJqba ibn cAmir. Al-Thawri maintained that it was preferable if the imam were to repeat these words five times, so that the follower would have time to repeat them thrice.

分歧的原因在于伊本·阿拔斯的圣训与欧格白·伊本·阿米尔的圣训之间的冲突。在伊本·阿拔斯的圣训中，先知ﷺ曾说：“我被禁止在鞠躬和叩头时诵读《古兰经》。你们在鞠躬时应当赞颂主，在叩头时应当努力祈祷，因为那是最值得蒙受应允的时候。”在欧格白·伊本·阿米尔的圣训中，记载当“你要赞颂你至高主的名”这节经文降示时，先知ﷺ说：“你们在鞠躬时诵读这句。”当“你要赞颂你至高无上的主的名”这节经文降示时，他说：“你们在叩头时诵读这句。”

The reason for disagreement here stems from the conflict of Ibn SAbbas’s tradition with the tradition of Uqba ibn Amir. In Ibn Abbas” tradition the Prophet (God’s peace and blessings be upon him) is reported to have said,, have been prohibited from reciting the Qur’an while bowing and prostrating You should glorify the Lord while bowing and strive in making supplications while prostrating, for it is a deserving form for their being answered”. In the tradition of ‘Uqba ibn cAmir, it is stated that when the verse “Praise the name of thy Lord, the Tremendous”,115 was revealed, the Prophet (God’s peace and blessings be upon him) is reported to have said, “Recite this while bowing”, and when the verse “Praise the name of they Lord, the Most High”,116 was revealed he said, “Recite this while prostrating”'.

同样,在鞠躬时是否作祈祷,学者们也存在分歧,而他们在赞颂真主这一点上却是一致的。马利克认为这是应当厌恶的,因为先知ﷺ说:"你们应当在鞠躬时赞颂主,在叩头时竭力祈祷。"一群法学家则认为鞠躬时作祈祷是被允许的。他们所依据的是这样的圣训:"先知ﷺ曾在鞠躬时作祈祷。"这也是布哈里的观点,他依据的是阿伊莎的圣训。她说:"先知ﷺ在鞠躬和叩头时说:'主啊,赞颂你,我们的主,一切感谢都归于你。主啊,宽恕我吧。'"

Similarly, they disagreed about supplication when bowing,'after they had agreed about glorification of Allah. Malik deemed this reprehensible because the Prophet (God’s peace and blessings be upon him) said}'“You should glorify the Lord while bowing and strive in making supplications while prostrating”. A -group of jurists said that supplication is permitted while bowing. They relied for this on traditions that state, “The Prophet (God’s peace and blessings be upon him) used to make supplications while bowing”. This is aL Bukharfs opinion, who relied upon cA’isha’s tradition. She said, “The Prophet (God’s peace and blessings be upon him) used to say while bowing and prostrating, ‘Glory to You O Allah, our Lord, and all grateful praise for You. O Allah, forgive me’”.

阿布·哈尼法不允许在礼拜中使用《古兰经》经文之外的言辞进行祈祷，而马立克和沙斐仪则允许。双方分歧的原因在于：这种祈祷是否属于（世俗的）言语。

Abu HanTfa does not permit supplication in prayer, using words other than the words of the Qur’an, but Malik and aLShaficT allow it. The reason for disagreement is based upon the dispute over whether it is (mundane) speech.

他们在tashahhud(讲经文/修近礼拜中的端坐诵词)及其优选的文本上存在分歧。马立克、艾布·哈尼法以及一群法学家认为tashahhud不是义务的;另一派则坚持其为义务,这一观点为沙斐仪、艾哈迈德和达午德所采纳。他们分歧的原因在于类比推理与圣训表面含义之间的冲突。类比要求将它与礼拜中其他并非义务的各项要素(arkan,支柱/要素)归为一类,因为大家一致认为礼拜中诵读《古兰经》是义务,而tashahhud并不属于《古兰经》的一部分,因此不应具有义务性。另有一段来自伊本·阿拔斯的圣训,他说:"安拉的使者(愿主赐予他平安与祝福)过去教我们tashahhud,就像教我们《古兰经》的一章一样。"这暗示其为义务,并依据这样一个原则:先知(愿主赐予他平安与祝福)的言行应被理解为具有义务性,除非有相反的证据。其他人所遵循的原则则与此相反,即:对于那些义务性已通过公议确立或已被明确提及义务的事项,不适用这种类比关联;除非其义务已被明确表述和规定,否则应优先采用先知明确提到的tashahhud之词句。

They disagreed about tashahhud and its preferred text. Malik, Abu HanTfa, and a group of jurists held that tashahhud is not obligatory, while another group upheld its obligation, which was adopted by al-ShafiH, Ahmad, and Dawud. The reason for their disagreement arises from the conflict of analogy with the apparent meaning of traditions. Analogy requires its association with all other arkdn (elements) that are not obligatory in prayer, because of their agreement over the obligation of (reciting) the Qur’an (alone) in prayer, and that tashahhud is not a part of the Qur’an so that it may be obligatory. In a tradition from Ibn cAbbas, he -says, “The Messenger of Allah (God’s peace and blessings be upon him) used to teach us the tashahhud as he would teach us a sura of the Qur’an”. This implies an obligation, along with the principle that the words and the acts of the Prophet (God’s peace and blessings be upon him) must be construed to imply obligation till an evidence to the contrary is It is noted. The principle followed by others is contrary to this, which states that it is not applicable to associate with matters whose obligation has been established by agreement or where obligation has been expressly mentioned. Unless their obligation has been expressed and specified, the preference given to the words of tashahhud, as explicitly mentioned by the Prophet.

在选择tashahhud的措辞上，马立克（Malik）先行一步：一切祈祷、善功与敬拜都属于真主。信众见证说："一切问候都属于真主，愿先知身上有安宁与慈悯。"其词为："我作证，除真主外别无应拜之主，穆罕默德是祂的仆人和使者。" 库法的法学家，包括艾布·哈尼法（Abu Hanifa）等人，依据阿卜杜勒·拉赫曼·本·麦斯欧德（'Abd al-Rahman ibn Mas'ud）的传述而选择tashahhud。伊本·欧麦尔（Ibn Umar）说，这段圣训的诵读，因其传承的真实性而成立，源自阿卜杜勒·拉赫曼的措辞（愿真主喜悦他），并包含祈祷与善功。其词为："真主啊，请赐予善美的平安；愿安宁与慈悯降临先知身上，愿真主的慈悯与祂的使者的慈悯同在。" 沙斐仪（Al-Shafi'i）及其他人则主张，穆罕默德是祂的仆人和使者。他转述说，先知曾说："问候属于你，先知啊，愿安宁与慈悯降临你身上。"他又说："问候属于真主其他的众仆。我作证，除真主外别无应拜之主，穆罕默德是祂的使者。" 分歧的原因，在于各派对所应选择之措辞的确信不同。那些确信三种传述之一更为优选的人，便遵循它。许多法学家认为，这一切都属于可以自由选择的范围，就像丧礼中的adhan与takbir的措辞，两次"节日礼拜"（两次眼节礼拜）以及其他一些通过大量传述（tawatur）归于先知的事项一样。这看来是正确的，真主至知。

In preferring the words of tashahhud, Malik goes before Allah, good works, and prayers are for Allah. People from the community testify, 'All greetings are for Allah, and blessings are upon you.' The words are: 'I testify that there is no god but Allah, and Muhammad is His servant and Messenger.' The jurists of Kufa, Abu Hanifa and others, preferred the tashahhud due to 'Abd al-Rahman ibn Mas'ud. Ibn Umar said that the recitation of this tradition occurs through the authenticity of the tradition because of its transmission from the words of 'Abd al-Rahman (God's peace be upon him) as well as prayers and good works. The words are: 'O Allah, good for peace, and blessings be upon Muhammad, and the mercy of Allah and His Messenger.' Al-Shafi't and others testify that Muhammad is His servant and Messenger. He related from them that he said, 'Salutations are for you, O Prophet, and blessings be upon you.' He says, 'Salutations are for the other servants of Allah. I testify that there is no god but Allah, and Muhammad is His Messenger The reason for disagreement sterns from their conviction about the preferred words. Those who were convinced about the preference of one of the three traditions followed it. Many jurists maintained that all this is a matter of choice, like words of adhdn and takbir in the case of funerals, the two cZ/s, and some other matters that have been attributed to the Prophet through tawatur. This appears to be the truth, Allah knows best.

الشافعي رحمه الله اشترط الصلاة على النبي ﷺ ركنًا من أركان التشهد، قائلًا إنها واجبة لقول الله تعالى: «إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ۚ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا». وقد ذهب إلى أن هذا السلام هو السلام في الصلاة. أما الجمهور فقالوا إن هذا السلام هو الذي يكون بعد الصلاة.

Al-Shafi T stipulated blessings upon the Prophet c (God’s peace and blessings he upon him) as a condition of tashahhud, saying that it is an obligation because of the words of the Exalted, “Lo! Allah and His angels shower blessings on the Prophet. O ye who believe! Ask blessings on him and salute him with a worthy salutation”.117 He maintained that this salutation is the salutation in prayer.118 * The majority maintained that this is the salutation that is made after prayer.

一些Zahirite学者认为,念诵泰什哈格(tashahhud)的礼拜者有义务向真主寻求庇护,免于圣训中所述的四件事:坟墓的刑罚、火狱的刑罚、敌基督的考验(fitna),以及生与死的考验。因为圣训中有明确记载:“真主的使者ﷺ在其泰什哈格结束时曾向真主寻求庇护,免于这些事。”圣训的某些版本还写道:“你们中有人完成最后一次泰什哈格时,应当向真主寻求庇护,免于四件事。”这段圣训由穆斯林(Muslim)辑录。

A group of the Zahirites said that it is obligatory for the worshipper reciting tashahhud to seek the refuge of Allah from four things described in a tradition: the torment of the grave, the torment of Hell, the trial {fitna) of the Antichrist, and the trial of life and death. Because, it is established in the tradition “that the Messenger of Allah (God’s peace and blessings be upon him) used to seek refuge from them at the end of his tashahhud. Some versions of this tradition state: “When one of you completes the last tashahhud., he should seek refuge of Allah from four things”. The tradition has been recorded by Muslim.

他们在礼拜后的问候（tasleem）问题上存在分歧。多数学者认为它是必须的，而艾卜·哈尼法及其门徒则说它不是必须的。主张它是必须的人中，有人认为个人以及伊玛目都必须做一次问候；另有人则认为要做两次问候（一次向右，一次向左）。

They disagreed about salutation after prayer. The majority upheld its obligation, while Abu Hanifa and his disciples said that it is not obligatory. Some of those who maintained that it is obligatory said that it is obligatory upon the individual, and the imam, to make a single salutation, when others said that they make two (one to the right and one to the left).

大多数学者(认为其为义务)遵循了圣训"'Aʾisha"中的表面含义,先知(愿真主赐予他平安和祝福ﷺ)曾说:"结束礼拜的是祝词。"其中主张义务为两次祝词的人,遵循了既定的圣训,即"先知(愿真主赐予他平安和祝福ﷺ)做了两次祝词",而认为先知(愿真主赐予他平安和祝福ﷺ)的行为意味着义务的人,也持此观点。马立克主张,跟随者做两次祝词,领拜者做一次祝词,不过据传他也曾主张跟随者做三次祝词:第一次用于结束礼拜,第二次用于向"领拜者"致意,第三次用于向其左侧的人致意。艾卜·哈尼法遵循了阿卜杜·拉赫曼·伊本·齐雅德·伊夫里基所转述的圣训,即阿卜杜·拉赫曼·伊本·拉菲尔和巴克尔·伊本·萨瓦德都从阿卜杜拉·伊本·阿慕尔·伊本·阿绥(Abd Allah ibn 'Amr ibn al-'As)处转述,他说:"若一人在礼拜结束时已坐定,而在做祝词之前放了屁,那么他的礼拜是完整的。"艾卜·欧麦尔·伊本·阿卜杜·巴尔(Abu 'Umar ibn 'Abd al-Barr)说,按照圣训学家的看法,前述关于阿里的圣训更为可靠,因为阿卜杜拉·伊本·阿慕尔·伊本·阿绥的这段圣训只由伊夫里基单独转述,而圣训学家认为此类传述较为薄弱。

The majority (who held that it is obligatory) followed the apparent meaning of ‘AIFs tradition, in which the Prophet (God’s peace and blessings be upon him) said, “Its termination is the salutation”. Those among them who said that the obligation is for making two salutations followed the established tradition that “the Prophet (God’s peace and blessings be upon him) offered two salutations”, and this is the case for those who construe his (God’s peace and blessings be upon him) acts to imply obligation. Malik preferred two salutations for the follower and a single salutation for the imam, though it is related from him that the follower offers three salutations, the first for termination, the second for (to greet) «the imam, and the third for (to greet) the person on his left. Abu Hanifa followed what was related by ‘Abd al-Rahman ibn Ziyad al-Ifnql that both ‘Abd al-Rahman ibn Rafi‘ and Bakr ibn Sawadah related from ‘Abd Allah ibn ‘Amr ibn al-‘As who said, “If a man has taken the sitting posture at the end of his prayer and he passes wind before offering the salutation his prayer is complete”. Abu ‘Umar ibn ‘Abd al-Barr said that the preceding tradition of ‘Al? is more authentic according to the traditionists, as the tradition of ‘Abd Allah ibn ‘Amr ibn al-‘As has been narrated only by al-IfriqT, a case that is considered weak by the traditionists.

法官(伊本·鲁世德)说:“如果它在传述上是可靠的,那么它的文本就需要加以解释,因为它并未明确表示,若无祝词则拜功不能完成,除非通过文本的隐含意义(dalil al-Khitab)来推断;而这种推断被大多数学者视为较弱的论证。另一方面,多数人可能会说,表示包括的定冠词 ‘af 在指示未明言之类的判决方面,比文本的隐含意义更为有力,而该判决与明言的判决相反。”

The Qadi (Ibn Rushd) said: “If it is authentic by way of transmission, its text is subject to interpretation, because it does not indicate that completion of prayer is not possible without a salutation, except by way of the (indirect) implication of the text (dalil al-Khitab), which is a construction that is considered weak by most. The majority, on the other hand, may say that the definite article, ‘af, which signifies inclusion is stronger than the (indirect) implication of the text in indicating the hukm of the unexpressed category, which is the opposite of the expressed hukiri\

他们对于“Jim#.119”的诵读存在分歧。在最后一拜的“伊尔蒂达尔”（起身前的坐姿）期间，马立克认为晨礼中宜诵读“盖努特”；沙斐仪则认为它属于逊奈（圣行）；艾卜·哈尼法认为晨礼中不允许诵读“盖努特”，其位置应在五时的“威特尔”拜中。一部分教法学家则认为，实际上每一拜中都应诵读“盖努特”。有人认为只在斋月中诵读，有人认为在斋月的后半月诵读，还有人认为在斋月的前半月诵读。

They disagreed about the recitation of Jim#.119 During the iridal in the last rak^a Malik maintained that qunut is recommended for the dawn prayer, while al-Shafi T said that c it is a sunna, Abu HanTfa held that reciting qunut is not permitted in the dawn prayer, and its place is in the witr prayer. A group of jurists said that, in fact, qunut is to be recited in every prayer. Some said that is recited only in the month of Ramadan, some said that it is recited in its second half, and others said that it is recited in the first half.

这种分歧的原因在于，传自先知（愿主的赞颂与安宁降临于他）的圣训与类比之间存在冲突，所依据的类比是：把在某些礼拜中诵读讨奈努特（qunut）的情况，类推到那些不诵读的礼拜上。艾布·欧玛尔·伊本·阿卜杜勒·巴尔说，在斋月中诵读讨奈努特、诅咒不信道者，是第一代人中流行的做法，遵循的是安拉的使者（愿主的赞颂与安宁降临于他）的sunna。先知曾为诅咒瓦希和达克旺，以及杀害穆纳村居民的那群人而作祈祷。拉斯·伊本·萨德说，四十五年间，他除非在一位作此祈祷的伊玛目身后，否则从不做讨奈努特。他说，他这样做是遵循了传自先知（愿主的赞颂与安宁降临于他）的圣训：先知“为一个月或四十天作祈祷，为一群人求告，诅咒另一些人，直到至尊至高的安拉以经文责备他：‘无论祂饶恕他们或惩罚他们，这与你（穆罕默德）毫无关系，因为他们是不义者。’”安拉的使者（愿主的赞颂与安宁降临于他）便放弃了这种祈祷，直到见主之前再未重复。拉斯说，自从他知道这段圣训之后，他就不再作此祈祷。耶哈亚·伊本·耶哈亚也持此见解。卡迪（伊本·鲁世德）说：“年长的学者向我提到，这种做法在我们科尔多瓦的清真寺中也曾流行，并一直延续到我们这个时代，或接近我们这个时代。”

The reason for this disagreement is the conflict of traditions transmitted from the Prophet (God’s peace and blessings be upon him) with analogy constructed upon other prayers, that is, analogy based upon those prayers in which qunut is recited for those in which it is not. Abu TJmar ibn cAbd al- Barr said that recitation of qunut was a prevailing practice among the first generation during the month of Ramadan, in which the disbelievers were cursed following the sunna of the Messenger of Allah (God’s peace and blessings be upon him), who made a supplication for cursing WaH and Dhakwan, and the group who killed the residents of BPr Macuna. Al-Layth ibn Sa^ said that for a period of forty-five years he had not offered qunut, except behind an imam making such a supplication. He said that for this he had followed the tradition that was related from the Prophet (God’s peace and blessings be upon him) that “he made supplications for a month or forty (days) pleading on behalf of one group and cursing others till Allah, the Glorious and Exalted, censured him in the verse: ‘It is no concern at all of thee (Muhammad) whether He relent toward them or punish them; for they are transgressors’”.120 The Messenger of Allah (God’s peace and blessings be upon him) gave up the supplication and did not repeat it till he met Allah. Al-Layth said that since the time he bore this tradition with him, he did not make a supplication. This was also the opinion of Yahya5 ibn Yahya5. The Qadl (Ibn Rushd) said: “The elderly scholars mentioned -to me that this practice also prevailed among us at his mosque in Cordova, and it continued^ till our time or close to our time”.

穆斯林记载，艾布·胡莱赖（愿主喜悦他）传述：先知（愿主的赞颂与慈恩降临他）曾在晨礼中诵读“盖努特”（qunut）。后来有消息传来，说当经文“当他（穆罕默德）无权过问他们（的事）；无论（真主）是饶恕他们，还是惩罚他们，因为他们是不义的”被降示时，他便放弃了这一做法。他还记载，艾布·胡莱赖传述：先知（愿主的赞颂与慈恩降临他）曾在晌礼、宵礼和晨礼中祈祷。此外，他还记载了先知（愿主的赞颂与慈恩降临他）的一段圣训：他曾在晨礼中连续一个月诵读“愿（真主）降祸于伍麦叶部族”的祈祷词。

Muslim has recorded a report from Abu Hurayra “that the Prophet (God’s peace and blessings be upon him) used to recite the qunut in the dawn prayer then information reached us that he relinquished this when the verse, Tt is no concern at all of thee (Muhammad) whether He relent toward them or punish them; for they are transgressors’,121 was revealed. He also recorded from Abu Hurayra that the Prophet (God’s peace and blessings be upon him) used to supplicate during zuhry 'ishcP, and the dawn prayers. In addition, he has recorded a tradition from the Prophet (God’s peace and blessings be upon him) that ‘he continued to recite grow; for one month during the dawn prayer invoking a curse upon Banu Usayya’”. 1

他们对qunut（盖努特，即祈祷中的默祷词）的文本存在分歧。马利克倾向于采用以下措辞："主啊，我们求你相助，我们求你宽恕，我们求你引导，我们信仰你，我们在你面前俯首谦卑，我们将自己奉献给你，我们舍弃否认你的人。主啊，我们只崇拜你，为你而拜，向你叩首，朝向你努力奋进，渴望你的慈悯，畏惧你的刑罚，因为你的刑罚必将降临于不信道者。"伊拉克的法学家称这两章为"两章经"，据称它们见于乌拜伊·本·凯尔卜的《古兰经》抄本中。沙斐仪和伊斯哈格则说，盖努特的文本是："主啊，求你引导我们，如同引导你所引导的人；求你赦免我们，如同赦免你所赦免的人；求你保护我们免受你所注定之事的伤害，你是裁决者，无人能裁决你，你是至尊的，我们的主，至高无上。"这段圣训经哈桑·本·阿里以可靠的传述链传述，先知ﷺ说……

They disagreed about the text of the qunut. Malik preferred that it be with the words: WO Allah, we seek Your help, we seek Your forgiveness, we seek Your guidance, we believe in You, we bow and humble ourselves before You, we devote ourselves to You, and we shun him who denies You. O Allah, You it is we worship, and for You we pray and prostrate ourselves, toward You we strive and hasten, seeking Your mercy, and fearing Your torment, for Your torment is about to chase the disbelievers”. The jurists of cIraq call these the two surahs^ and it is reported that they are to be found in the mushaf of Ubayy ibn Ka<b. Al-Shafi i c and Ishaq said that the text of the qunut is: “O Allah, guide us with those You have guided, and deliver us with those You have delivered, guard us from the consequences of what You have decreed, You are the One Who decrees and there is no decree for You, You are the Glorious, our Lord, and the Exalted”. This was related by al-Hasan ibn CA1T through authentic channels that the Prophet (God’s peace and blessings be upon him)

他教导他将此祈祷词用作礼拜中的祈求。<阿卜杜拉·本·达乌德说:"礼拜时不要跟随不用这两章经文作祈求的人。">一些教法学家说,卡努特(Qunut)并没有规定的特定文本。

had taught him this prayer to be used as a supplication in prayer. <Abd Allah ibn Dawud said: “Do not follow in prayer the person who does not supplicate using the two surahs”. A group of jurists said that there is no special text prescribed for the qunut.

法学家们在举手礼拜这一问题上存在三点分歧：第一，关于其裁决（hukm）；第二，关于举手的时机；第三，关于举手的高度。

The jurists disagreed about raising of the hands in prayer on three points: first, about its hukm; second, about the occasions when the hands are raised; and third, about the extent to which they are to be raised.

关于举手的裁定，大多数学者认为举手是礼拜的逊奈（Sunnah）；而达乌德（Dawud）及其一部分门徒则认为举手是义务（Wajib）。这些法学家又分为若干小派。其中一些人只把开端的泰克比尔（takbir al-ihram）中的举手定为义务；另一些人则把它定为礼拜开始时、诵读泰克比尔首句时的义务，以及躬身鞠躬（ruku）时的义务，即身体下俯准备行鞠躬礼时和起身时；还有一些人则把这两个时刻以及叩头（sujud）时都定为义务。这些分歧与他们对举手时机的不同看法相一致。

Regarding the hukm, the majority maintained that raising of the hands is a sunnah of prayer, while Dawud and a group of his disciples maintained that it is an obligation. These jurists are further divided into sub-groups. Some of them made it obligatory in the takbir of ihrdm alone, some made it obligatory at the beginning of the prayer, while reciting the first words of takbir, and at the time o f bowing, that is, while lowering the body for ruk& and while raising it, some made it obligatory on these two occasions and at the time of prostration, an d this in accordance with their disagreement about the occasions on which they are to be raised.

分歧的原因在于阿布·胡赖拉的圣训所表面含义与先知（愿真主赐福并平安归于他）的行为（所传述的）之间存在冲突，该圣训涉及拜功的义务。阿布·胡赖拉的圣训中提到，先知（愿真主赐福并平安归于他）指导他念诵“大赞词”（takbir），但没有命令他举手，而通过伊本·欧麦尔等人传述的圣训可以确定，先知（愿真主赐福并平安归于他）“在拜功开始时举手”。

The reason for their disagreement is the conflict of the apparent meaning of Abu Hurayra’s tradition, which contains instructions about the obligations of prayer, with the (reported) acts of the Prophet (God’s peace and blessings be U pon him). Abu Hurayra’s contains the statement that the Prophet (God’s peace and blessings be upon him) instructed him about takbir, but he did not order him to raise his hands, while it is established from the Prophet (God’s peace and blessings be upon him) through traditions reported by Ibn TJmar and others that “he used to raise his hands at the beginning of prayer”.

关于举手的时机，他们之间存在分歧。库法的法学家阿布·哈尼法、苏夫扬·al-萨think‐… Let me correct that and give the proper translation: 关于举手的时机，他们存在分歧。库法的法学家阿布·哈尼法、苏夫扬·al-Thawri及其他所有法学家认为，礼拜者只在第一次“泰克比尔”（Takbir）时举手。这也是伊本·卡西姆转述马立克的一种说法。Al-Shafi'i、艾哈迈德、阿布·欧拜德、阿布·色敦以及大多数圣训学派和区希尔派（Zahirites）学者主张，在第一次泰克比尔、鞠躬时以及从鞠躬起身时都应举手。这也转述自马立克，只是按照这些法学家中的一些人的观点，举手是义务；而在马立克看来，则是逊奈（Sunna）。圣训学派中的一些人主张，在叩头时以及从叩头起身时也应举手。

About their disagreement over the occasions for raising the hands, the jurists of Kufa, Abu Harnfa, Sufyan al-Thawri, and all their other jurists, said that the worshipper is not to raise his hands, except at the time of the first takbir. This is also a narration of Ibn al-Qasim from Malik. Al-ShaficT, Ahmad, Abu TJbayd, Abu Thawr, the majority of the Ahl al-Hadith, and the Zahirites upheld the hukm of raising of the hands at the time of the first takbir, and at the time of bowing, and while rising up from bowing. This is also related from Malik, except that it is an obligation according to some of these jurists, while it is a sunna in Malik’s view. Some of the Ahl al-Hadith upheld the raising of the hands at the time of prostration and on rising from it.

这些分歧的全部原因，在于与此问题相关的圣训之间的冲突，以及其中一些圣训与麦地那的实践之间的冲突。其中一段圣训是伊本·麦斯欧德与拜拉·本·阿æ齐卜传述的，即“先知ﷺ只在第一次念开端的‘泰克比尔’时举起双手，之后便不再举起”。第二段圣训由伊本·欧麦尔从其父传述，即“安拉的使者ﷺ在开始拜时将双手举至与肩同高，在躬身后直起身时也举起双手，并说：‘安拉听见赞颂祂的人，我们的主啊，一切赞美都归于你’，但他在叩头时不这样做”。这段圣训的真实性是公认的（由布哈里和穆斯林收录），他们认为有大约十三位圣门弟子从先知ﷺ那里传述了它。第三段圣训由瓦伊勒·本·胡智尔传述，它在伊本·欧麦尔的圣训之上增加了一项内容，即“他在叩头时也举起双手”。

The reason for all this disagreement is related to the conflict of the traditions relevant to the issue, and the conflict of some of these with the practice at Medina. One of these traditions is that of cAbd Allah ibn Mascud and al- Bara> ibn <Azib “that the Prophet (God’s peace and blessings be upon him) raised his hands once for the first takbir and did not do so again”. The second tradition is reported by Ibn TJmar from his father “that the Messenger of Allah (God’s peace and blessings be upon him) used to raise his hands up to the level of his shoulders at the beginning of prayer, and he also raised them when he straightened up after bowing and said, ‘Allah listens to one who praises Him, our Lord, all praise is for You’, but he did not do this while prostrating”. This is a tradition that is agreed upon for its authenticity (by al- Bukhari and Muslim) and they believed that it was reported from the Prophet (God’s peace and blessings be upon him) by about thirteen individuals from among his Companions. The third tradition is reported by WaJil ibn Hujr, which contains an addition over the tradition of Ibn TJmar “that he used to raise his hands while prostrating”.

在那些将此处的举手解释为劝行或必行的学者中，有人将其限定于仅适用于第一次举手（开始礼拜时的堂礼，即"Takbir"），他们采信伊本·麦斯欧德的圣训和巴拉厄·本·阿济卜的圣训，这也是马立克的观点，符合麦地那的实践。其中一些学者采信伊本·欧麦尔的圣训，因而主张在两个时机举手，即鞠躬时和开始时，因为此圣训广为人知，且所有人都对此达成一致。在他们之中，认为举手是必行的人便如此解释，认为举手是劝行的人则将其解释为劝行。采用调和之法的学者则说，应当依照瓦伊勒·本·胡智尔的圣训所载，将这些增补之辞彼此结合起来。由此，学者们在对待这些圣训时采取了两种方法：取舍法或调和法。

Among those who interpreted raising of the hands here to imply recommendation or obligation, there are some who restricted it to apply to the first takbir by preferring the tradition of cAbd Allah ibn Mascud and the tradition of al-Bara’ ibn cAzib, which is Malik’s opinion in conformity with practice (at Medina). Some of these jurists preferred the tradition of <Abd Allah ibn TJmar and thus upheld raising of the hands on two occasions, that is while bowing and at the beginning because of its being widely known and because all of them agreed about it. Those among them who considered it to be an obligation interpreted it to be so, while those who deemed it to be a recommendation interpreted them to imply a recommendation. Those who adopted the method of reconciliation said that it is necessary to combine the additions with each other in accordance with what is contained in the tradition of Wa5il ibn Hujr. Thus, the jurists adopted two methods with respect to these traditions: the method of preference or the method of reconciliation.

之所以他们在举手的做法究竟表示推荐还是义务上存在分歧，其原因与我们前面所说的相同：一部分学者认为，关于先知（愿主赐福于他并使他平安）之行为的原则是，应将其理解为义务，直到有证据表明相反；而另一部分学者则认为，原则是不应在已经通过圣训真实或公议确立的拜功义务之上增加内容，除非有明确的证据。这一解释在我们前面的叙述中已经提到，没有必要将同一点反复多次重复。

The reason for their disagreement over whether interpreting the raising of hands implies recommendation or obligation is the same reason that we have stated earlier that some of the jurists maintain that the principle about the acts of the Prophet (God’s peace and blessings be upon him) is that they be construed as an obligation till an evidence is adduced to show the contrary, while others maintain that the principle is not to add to what has been established as an obligation of prayer through an authentic saying or through consensus, except on the basis of an explicit evidence. This explanation has already preceded in our description and there is no reason to repeat one single point many times.

关于双手应当举到什么高度，有学者认为是举到肩膀，这是马立克、沙斐仪以及一批法学家的观点。也有人认为是举到耳朵的高度，这是艾卜·哈尼法所坚持的看法。还有一些法学家认为应举到胸部的高度。以上这些说法都传自先知穆罕默德ﷺ，只是其中最可靠的传述是举到肩膀，这一观点为大多数学者所主张。相比举到胸部，举到耳朵的传述更为可靠，也更为人所熟知。

The level to which the hands are to be raised has been determined by some to be up to the shoulders. This was the opinion of Malik, al-ShaficT, and a group of jurists. Some of them held it to be the level of the ears, which was upheld by Abu HanTfa. Some jurists 4^eld that they be raised to the level of the chest. All this is related from the Prophet (God’s peace and blessings be upon him), except that the most authentic of these reports is that they be raised up to the shoulders, and that is upheld by the majority. Raising them up to the ears is more authentic than raising them up to the chest, and is more widely known.

阿布·哈尼法认为，在从鞠躬（rukuc）中起身时以及起身过程中（即“qunut”/“iftidal”的起身姿势），并非义务。沙斐仪认为这是必须的。马立克的门徒们对于该学派的主要观点是否意味着这是一种推荐（mustahabb）还是义务，存在分歧，因为关于此问题，并无明确的观点从他那里传述下来。

Abu HanTfa maintained that ftiddl on rising from the rukuc and during it is not an obligation. Al-ShaficT said it is obligatory. Malik’s disciples differed about whether the foremost opinion in the school implies that it is a recommendation or an obligation, as no explicit opinion is narrated from him on this.

分歧的原因在于：义务的履行，是靠遵从该术语所适用的那一部分，还是靠遵从其全部。那些认为义务靠遵从适用于该术语的某个部分即可履行的人，并未规定鞠躬时要保持某种状态。那些认为义务须依整体所规定的内容来履行的人，则主张在礼拜中应当站起，这是因为先前的圣训中有来自先知ﷺ的记载："你们鞠躬时要用手扶住膝盖，然后起身，稍作停留。"因此，有必要将此理解为义务。

The reason for disagreement here is whether the obligation is met by conforming with a part of that to which the term applies or by complying with the whole of it. Those for whom the obligation is met by complying with a term to which the term is applied, did not stipulate the maintenance of riddle while bowing. Those for whom the obligation is met by the whole stipulated raising in prayer, as this is established from the Prophet (God’s peace and blessings be upon him) in a preceding tradition: 'Bow, resting on a limb, and raise yourself resting a while'; therefore, it is necessary to construe this as an obligation.

必须坚持的原则是：除非有证据表明，否则不应将先知（愿主赐他平安与祝福）在拜功中的行为视为功修义务。正因如此，他们也未将举手视为义务，甚至除第一次“泰克比尔”和诵读之外的其他动作与言语，也未视为义务。请思考这一点，因为它与第一条原则（即将这些行为视为义务）相对立，并且是大多数此类问题产生分歧的根源。

What must be maintained, the principle is not to construe the acts of the Prophet (God’s peace and blessings be upon him) relating to his acts in prayer as obligatory unless evidence indicates this, had recourse to this tradition; for this reason also they did not consider raising of the hands as obligatory nor even the other acts and pronouncements besides the first takbir and recitation. Think over it for it is a principle that opposes the first principle (of interpreting the acts as obligatory), and is the cause of disagreement in most of these issues.

关于礼拜中的坐姿，法学家们存在分歧。马利克及其门徒认为，人应当臀部着地坐下，右脚竖起，脚趾内侧着地，左腿弯曲垫在身下，并弯曲左脚。在他看来，女性的坐姿与男性相同。艾卜·哈尼法及其门徒则认为，男性应当将右脚平放在地上，坐在左脚上。沙斐仪对中间坐和末尾坐作了区分：中间的坐姿遵循艾卜·哈尼法的观点，末尾的坐姿则遵循马利克的观点。

The jurists disagreed about the sitting posture (in prayer). Malik and his disciples said that the person is to lower himself on his buttocks toward the ground, with his right foot raised resting on the inside of its toes and his left leg bent under him and bend the left foot. In his view, the sitting posture for a woman is the same as that of a man. Abu HanTfa and his disciples said that a man is to plant his right foot on the ground and seat himself on his left foot. Al-Shafi T distinguished between the posture c in the middle of the prayer and the posture at the end; for the posture during the middle he followed the same opinion as that of Abu HanTfa, and for the last posture the same opinion as Malik’s.

他们分歧的原因在于传述之间的冲突。关于这一问题有三段圣训。第一段得到所有人一致认可，是艾布·胡迈德·萨伊迪描述先知（愿安拉赐予他慈恩和平安）礼拜的传述，其中有这样的话："他在两拜之后坐下时，将左腿铺平而坐，竖起右脚；而在最后坐下时，则弯曲左腿，竖起右脚，坐在臀部上（靠左侧）。"第二段是瓦伊尔·伊本·胡only的传述，说："他在礼拜中坐下时，竖起右脚，坐在左腿上。"第三段由马立克从阿卜杜拉·伊本·欧麦尔转述，他说："礼拜中的逊奈是：竖起右脚，弯曲左腿。"此段是主要依据，因为其中说的是"礼拜中的逊奈"。在卡西姆·伊本·穆罕默德的传述中，他向他们展示了在tashahhud（诵读作证词）时的坐姿，竖起右脚并转向左侧，但他坐在左臀上而非左脚上，并说："这是阿卜杜拉·伊本·阿卜杜拉·伊本·欧麦尔向我展示的，他说他的父亲曾采用这种姿势。"

The reason for their disagreement is the conflict of traditions. There are three traditions on the issue. The first, which is established by the agreement of all, is the tradition of Abu Humayd al-SacidT describing the prayer of the Prophet (God’s peace and blessings be upon him). It contains the words, “When he sat down after two rak*as> he did so on his left leg and raised his right foot, but when he sat down at the end he bent his left leg and raised the right one sitting on his hips [on the left side]”. The second is the tradition of Wa’il ibn Hujr, which says, “When he sat down in prayer, he raised his right foot and sat on the left”. The “third tradition is related by Malik from cAbd’ Allah ibn TJmar, who said, “The sunna in prayer is that you raise your right foot and bend your left leg”. It is a primary authority, because of his saying, “The sunna in prayer”. In a report from al-Qasim ibn Muhammad he showed- them the sitting posture during tashahhud, and raised his right foot and turned in the left, but he sat on his left hip not on his foot, saying “This is what c Abd Allah ibn <Abd Allah ibn ‘Umar showed me, and said that his father used to adopt this posture”.

马立克依据这一圣训采用了择优的方法，而艾卜·哈尼法则依据韦伊勒的圣训主张择优。沙斐仪采用了调和的方法，依据的是艾卜·胡迈德的圣训。泰伯里则将其交由个人选择，并说："所有这些姿态都是允许的，采纳它们都是值得称赞的，因为它们都是通过可靠的传述从安拉的使者ﷺ那里确立下来的。"这是一种值得称道的观点，因为让各种不同的行为依据选择而不是依据冲突来处理，要更为妥当。这类冲突往往发生在行为与行为之间，也可能发生在言语与言语之间，而不仅限于言语与行为之间。

Malik followed the method of preference on the basis of this tradition, while Abu Hanlfa favoured preference on the basis of Weil’s tradition. Al-ShaficT adopted the method of reconciliation based on the tradition of Abu Humayd. Al-Tabari left it to the choice of the individual and said, “All these postures are permissible, and their adoption is commendable because they have been established through authentic reports from the Messenger of Allah”. This is a commendable opinion, as it is better to base the varying acts on selection rather than on conflict. This kind of conflict may often occur between acts as opposed to words, or in words opposed to words.

哲学家们在礼拜中间的坐姿(即第二拉克尔第二次叩头后起身、站起做第三拉克尔之前)以及礼拜结束时的坐姿上存在分歧。多数法学家认为,礼拜中间的坐姿是逊奈(sunna),并非义务;有一派与此不同,认为它是义务(fard)。同样,多数人认为礼拜结束时的坐姿是必须的,但也有人持相反看法,认为它是逊奈。他们分歧的原因在于,经文的字面含义与基于某一种坐姿优于另一种坐姿而推出的类比之间存在冲突。这一点可见于前面提到的艾卜·胡莱赖的圣训,其原文是:“然后坐起来,稍作休息,保持坐姿。”根据这段圣训的表面含义,坐姿在整个礼拜中都是义务。采纳此说的人认为,所有坐姿都是义务。然而,伊本·布哈伊纳所传的可靠圣训中记载:“安拉的使者ﷺ忘记了中间的坐姿,没有重复,随后因此而做了忘礼叩头。”此外,也有可靠记载说他曾漏做两个拉克尔,但又重新补做,与漏做一个拉克尔的情况相同。法学家们由此理解到中间坐姿的律例与拉克尔的律例之间存在差别。既然拉克尔按照一致意见是义务,那么可以推知中间坐姿并非义务。正是基于这一点,法学家们区分了两种坐姿,并认为忘礼叩头是针对逊奈而设,而非针对义务(furud)。至于那些认为中间坐姿是义务的人,则主张忘礼叩头专门针对中间坐姿(若被遗漏),这一点与其他义务有所不同,因此这不能作为证据来说明它不是义务。

The jurists disagreed about the sitting postures in the middle of the prayer (that is, on rising from the second prostration of the second rak^a and before standing up for the third) and at the end. Most of the jurists held that the posture in the middle of the prayer is sunna and is not an obligation. One group deviated from this and said that it is an obligation (fard). Likewise, the majority held that the sitting posture at the end of the prayer is obligatory, but some deviated and held that it is a sunna. The reason for their disagreement is the conflict of the implication of the text with analogy constructed upon one sitting posture over the other. This is so as in the preceding tradition of Abu Hurayra; the words are: “Then sit up and rest a little, while seated”. According to the apparent meaning of this tradition the sitting posture is obligatory in the entire prayer. Those who adopted it said that all sitting postures are obligatory. It is howevSa laid down in the confirmed tradition of Ibn Buhayna that “the messenger of Allah (God’s peace and blessings be upon him) dropped the middle sitting posture and did not repeat it, and then prostrated on account of it”. It is also established from him that he dropped two rak'as but performed them again, as he did for one rakfa. From this the jurists understood the difference between the hukm of the middle sitting posture and the hukm of a rak'a. As a rakfa was obligatory for them by consensus, it followed that the middle sitting posture was not obligatory. It is on this basis that the jurists differentiated between the two sitting postures and maintained the prostrations of forgetfulness are performed for sunan and not for obligations (furud). Those who considered it to be an obligation maintained ‘that the prostrations of forgetfulness are specific to the middle posture, (if left out) as distinguished from the other obligations, and that cannot be counted as evidence that it (the middle posture) is not obligatory.

那些认为两种坐姿都属于逊奈（圣行）的人，认为最后的坐姿应当类比中间的坐姿来对待；而他们之所以认为中间的坐姿属于逊奈，是基于多数学者认定其为逊奈所依据的证据。因此，他们之间分歧的实质，乃在于理性推断与言辞所含之意、或与行为所示之意之间的冲突。另有一些法学家认为两种坐姿都是必须的（瓦只卜），其理由在于：对他们而言，先知穆罕默德ﷺ的行为是将拜功中的各项行为判定为必须的依据，除非有证据表明相反的情形。这两个依据合在一起，便意味着最后的坐姿是必须的，多数学者因此采纳了这一观点。由于与这两个依据（即言辞与行为）相对立的只有类比，因此最弱的观点是认为两种坐姿都属于逊奈。安拉至知。

Those who maintained that both sitting postures are a sunna considered that he last sitting posture is to be so on the analogy of the middle sitting posture after having considered the middle sitting posture to be so on the basis of the evidence relied upon by the majority for considering it as sunna. Thus, the reason for their disagreement, in actual fact, refers to the conflict between reasoning and the implication of words or with the implication of acts. Some jurists, those who considered that the sitting postures are both obligatory, did so because for them the acts of the Prophet (God’s peace and blessings be upon him) are the basis for declaring the acts of prayer as obligatory, unless there is an evidence indicating the contrary. Both bases taken together imply here that the last sitting posture is obligatory, for which reason the majority adopt this opinion. As there is only analogy opposing these two bases, that is, of words and acts, the weakest of the opinions is that which holds both sitting postures to be a sunna Allah knows best.

已有确凿的记载表明，先知（愿主赐他平安与祝福ﷺ）“习惯将右手放在右大腿上，左手放在左大腿上，并且用手指作指示（这表示独一真主）”。学者们一致认为，在礼拜中，这种坐姿比其他坐姿更为可取；但由于关于手指动作的圣训互相冲突，他们在手指是否移动的问题上存在分歧。确立的做法是，先知只是用手指作指示（而不是摇动手指）。

It is established from the Prophet (God’s peace and blessings be upon him) that “he used to place his right hand on his right thigh and his left hand on his left thigh, and that he used to point with his finger [an indication of Divine Unity]”. The jurists agree that this form of the sitting posture is to be preferred to others in prayer, but they differed about the movement of the finger because of the conflict of traditions in this, the established act being that he merely used to point it (not to shake it).

法学家们对于祈祷时一只手放在另一只手上存在分歧。马利克反对在义务拜中这样做，但允许在附加拜中这样做。一群法学家（且他们人数最多）主张，此举属于拜功的圣行（sunan）之一。他们分歧的原因在于：已有可靠的圣训记载了先知拜功的描述，但其中并未传述先知拜时将右手放在左手上；然而也有传述称民众被命令这样做。这一点见于关于先知ﷺ拜功描述的阿布·胡迈德圣训中。因此，一群法学家认为，确立此举的圣训意味着对未传述此增补的圣训有所增补，而增补应当被采纳。另一群法学家则认为，应当采纳未传述此增补的圣训，因为它们数量更多，而且此举与拜中的动作不相协调，因为它属于依靠支撑的范畴；因此，马利克允许在附加拜中这样做，而不允许在义务拜中这样做。看来，此举体现的是一种谦卑的姿态，而这与拜相称。

The jurists differed about placing one hand over the other in prayer. Malik disapproved this in obligatory prayers, but permitted it in supererogatory prayers. A group of jurists, and these are the majority, maintained that this act is among the sunan of prayer. The reason for their disagreement is that confirmed traditions have been reported in which the description of the Prophet’s prayer have been transmitted, but it has not been transmitted that he used to place his right hand over his left during prayer, while it has also been related that the people were commanded to do this. This has been related in the description of the prayer of the Prophet (God’s peace and blessings be upon him) in the tradition of Abu Humayd. A group of jurists, therefore, held that the traditions in which this is established imply an addition over those in which this addition has not been transmitted, and an addition has to be accepted. Another group said that it is necessary to adopt the traditions in which this addition has not been transmitted as these are more in number, and also because it (this practice) is not compatible with the acts of prayer for it belongs to the category of seeking support; therefore, Malik permitted it in supererogatory and not in obligatory prayers. It appears that it depicts a posture of humility, which is appropriate for it.

一部分法学家主张，在礼拜的单数拜中，人在第二次叩头之后，不应立即起身，而应先坐直（作短暂休息），然后再站起来；另一部分法学家则主张，人应当从叩头的姿势直接站起。前一种观点是沙斐仪及一部分法学家的意见，后一种观点是马立克及一部分法学家的意见。

A group of jurists preferred that when a person is in the odd rakfa of his prayer he should not stand up (after the second prostration) till he has straightened up in the sitting posture (for resting), while another group preferred that he rise up straight from the prostrations. The first was the opinion of al-Shafi(T and a group of jurists and the second was the opinion of Malik and a group of jurists.

分歧的原因在于，这一问题存在两条相互冲突的圣训。第一条是马立克·本·胡韦里思的可靠圣训，他说：“他看见安拉的使者（愿主的赞颂与安宁降于他）做拜，当他处于拜的单数拜克尔特时，在叩头之后没有立即起身，而是先坐直身体。”在阿布·胡迈德关于先知（愿主的赞颂与安宁降于他）拜法的描述中则说：“他在第一拜克尔特的第二次叩头后抬起头时，便站了起来，没有坐下。”沙斐仪采纳了第一条圣训，而马立克采纳了第二条。

The reason for the disagreement is that there are two conflicting traditions in this. The first is the confirmed tradition of Malik ibn al-Huwayrith “that he saw the Messenger of Allah (God’s peace and blessings be upon him) pray, and when he was in the odd rakfa of his prayer he did not stand up after the prostration till he had straightened up in the sitting posture”. In the tradition of Abu Humayd about the description of the prayer of the Prophet (God’s peace and blessings be upon him) it is said “that when he raised up his head after the second prostration in the first rak% he stood up and did not seat himself”. Al-Shafici adopted the first tradition, while Malik adopted the second.

他们对于叩头者应先将双手按在地上再跪下，还是应先跪下再放手，也存在分歧。马立克的观点倾向于先跪下再放手。他们分歧的原因在于，伊本·许joined ... Let me restate carefully: 他们对于叩头者应先将双手按在地上再跪下，还是应先跪下再放手，也存在分歧。马立克的观点倾向于先跪下再放手。他们产生分歧的原因在于，伊本·希只尔（Ibn Hujr）的传述中说：他说，“我看见安拉的使者ﷺ在叩头时，先跪下，然后才把手伸向地面；起身时，则先抬起双手，再抬起膝盖。”据艾卜·胡莱赖（Abu Hurayra）传述，先知ﷺ说：“你们中任何一人准备叩头时，不应像骆驼那样跪下，而应先将双手放在地上，再跪下。”阿卜杜拉·本·欧麦尔（cAbd Allah ibn cUmar）习惯于先将双手放下，再屈膝。部分圣训学家认为，瓦伊勒·本·希只尔（Wa'il ibn Hujr）的传述比艾卜·胡莱赖的传述更为可靠。

They also differed about whether a person prostrating should place his hands on the ground before kneeling, or whether he should kneel before placing his hands. Malik’s view favours kneeling before the placing of hands. The reason for their disagreement is that in the tradition of Ibn Hujr, he said: “I saw that the Messenger of Allah (God’s peace and blessings be upon him) would kneel while prostrating before reaching for the floor with his hands, and would withdraw his hands before his knees while rising up”. It is related from Abu Hurayra “that the Prophet (God’s peace and blessings be upon him) said, ‘When one of you is about to prostrate he should not kneel down like a camel, but should place his hands before kneeling’”. cAbd Allah ibn <Umar used to place his hands before his knees. Some of the traditionists have said that the tradition of Wa’il ibn Hujr is more authentic than that of Abu Hurayra.

法学家们一致认为,叩拜应当以七个部位着地:额头、双手、双膝以及脚趾的内侧,这是依据先知(愿主的赞颂与祝福降临于他)所说的话:“我奉命以七个部位叩拜。”至于叩拜时未能以其中某一部位着地的人,他们存在分歧:其礼拜是否无效?一部分法学家认为,他的礼拜并不无效,因为“叩拜”一词只适用于脸部。另一部分法学家则认为,如果他没有以圣训中所说的七个部位叩拜,礼拜就无效。

The jurists agreed that prostration is on seven limbs, the forehead, the (two) hands, the (two) knees, and the inside of the toes, because of the words of the Prophet (God’s peace and blessings be upon him), “I have been commanded to prostrate on seven limbs”. They differed about the person who prostrates and fails to employ one of these limbs: is his prayer invalidated? A group of jurists said that his prayer is not invalidated as the term “prostration” applies only to the face. Another group said that it is invalidated if he does not prostrate on the seven limbs stated in the tradition.

然而,他们在以下一点上并无分歧:额头和鼻子都着地的人,被视为已经以脸着地叩拜。但他们在仅以其中一处着地是否允许的问题上存在分歧。马立克说,如果只以额头着地而不以鼻子着地,是允许的;但如果只以鼻子着地而不以额头着地,则不允许。艾布·哈尼法说,这也是允许的。沙斐仪说,除非两者都着地,否则叩拜无效。

They did not differ, however, on the point that one who prostrates on his forehead and nose is considered to have prostrated on his face, but they ^agreed on whether prostration oh one or the other was permissible. Malik said that if he prostrates on his forehead and not the nose it is permitted, but if Ixe prostrates on his nose and not on his forehead it is not permitted. Abu Hanifa said that this is allowed. Al-ShafiT said that the prostration is not valid unless he prostrates on both.

双方分歧的原因，源于一个问题：义务是遵守该术语所适用的部分，还是遵守全部。伊本·阿拔斯的传述中用了"面部"（face）一词，其中说："我奉命以七处肢体叩拜。"主张义务是遵守该术语所适用的部分者认为，以前额或鼻子叩拜即可。主张"叩拜"一词适用于以前额叩拜者，而不适用于仅以鼻子叩拜者，因而允许以前额叩拜，不允许仅以鼻子叩拜。这相当于在术语所包含的范围内，界定出能够达成义务的那一部分，其依据是那些区分事物各部分的学者的观点。他们认为，遵守（重要的）部分即可完成义务，而遵守另一部分（非重要的）则不能。请仔细思考这一点，因为它是本议题的原则之一。（如果允许仅以鼻子叩拜）那么就可以说，即使鼻子只是轻触地面，叩拜也是有效的。主张义务是遵守术语所包含的全部者，则规定人应当既以前额叩拜，也以鼻子叩拜。夏斐仪说，经文用词中存在的歧义，已经由先知ﷺ的行为所消除并得到了阐明，因为他ﷺ曾以前额和鼻子叩拜。传述中提到，他ﷺ完成一次拜功后，前额和鼻子上留有尘土和水的痕迹。因此，他ﷺ的行为阐明了那未加阐明的传述。

The reason for their disagreement arised from the question of whether the obligation is to comply with part of that to which the term is applicable or to comply with the whole. This is so as the term face has been used in the tradition of Ibn cAbbas which says, “I have been commanded to prostrate on seven limbs”. Those who maintained that the obligation is to comply with part of that to which the term is applicable said that it is sufficient if he prostrates on either the forehead or the nose. Those who maintained that the term prostration applies to the person who prostrates on his forehead only, but does not apply to one who prostrates on his nose only, permitted prostration on the forehead and not on the nose alone. This amounts to delineation of the part that achieves compliance with the obligation when such part is implied by the term, and it is based upon the opinion of those who distinguish between parts of a thing. They maintain that compliance with (the important) part of it fulfils the obligation, while compliance with another part (that is not important) does not. Think over this as it is one of the principles of this topic. (Had prostration on the nose alone been permitted) it would have been possible for one to say that even if the nose barely touches the ground prostration is valid. Those who maintain that the obligation is to comply with all that is included in the term make it obligatory for a person to prostrate on his forehead as well as his nose. Al-ShafiT says that the ambiguity that is found in the words has been removed by the acts of the Prophet (God’s peace and blessings be upon him) and has been explained, for he used- to prostrate on his forehead and his nose as has been stated in a tradition that when he completed one of his prayers there were marks of dust, and water on his forehead and nose, thus, his act has elaborated the unelaborated tradition.

Abu cUmar ibn Abd al-Barr 说,一位圣训学者转述了伊本·阿拔斯的传述,其中提到了脸和鼻子。法官阿布·瓦利德(伊本·路世德)说,有些人只提到了额头,这两种传述都载于穆斯林的辑录中,后者是马立克的论据。

Abu TJmar ibn Abd al-Barr c said that one of the hadith authorities related the tradition of Ibn cAbbas and mentioned the face and the nose in it. The Qadi Abu al-Walid (Ibn Rushd) said that some of them have mentioned only the forehead, and both narrations are in the compilation by Muslim, the latter being an evidence for Malik.

他们还存在分歧:在礼拜中的叩首时,双手是否必须明显地放在脸所贴的礼拜垫上,这是否为叩首的条件?马立克认为这是叩首的条件;我认为这是圆满的条件。另有一些法学家认为这不是叩首的条件。

They also disagreed on whether it is a condition for the prostrations that the hands be conspicuously placed on the prayer-mat on which the face rests? Malik said that this is a condition of prostration, and I believe it is a condition of perfection. A group of jurists said that this is not a condition for prostration.

在这一议题中，学者们还存在关于在头巾的缠布上叩首的分歧。法学家对此分为三种观点。一种禁止这样做，另一种允许这样做，第三种则区分两种情况：是在缠布的一小部分上叩首，还是在缠布的大部分上叩首，以及额头的一部分是否贴触地面。这一分歧遍见于各个学派，也存在于各地的法学家之间。在布哈里的圣训集中有一段圣训表明，人们过去曾在便帽和头巾上叩首。那些不认为双手须贴于地面才算完成叩首义务的人，依据伊本·阿拔斯的见解作为论据：“先知（愿主赐福于他并使他平安）命令我们以七个部位叩首，不得卷起衣服或头发。”他们还以类比为据：如同礼拜时跪于膝上，以及穿着靴子礼拜。因此，依据这里的普遍含义，可以论证在头巾的缠布上叩首是可以的。

Within this topic is also their disagreement about prostrating on the bands of the turbans. The jurists are divided into three opinions about it. One opinjOn prohibits it, while another allows it. A third makes a distinction between prostrating on a small fraction of the band or on the major part of it, anj whether or not a part of the forehead touches the ground. This disagreement is found all over the school and among the jurists of the regions. In al-Bukhari there is a tradition to the effect that they used to prostrate on caps and turbans Those who did not uphold as obligatory to let the hands rest on the floor in prostration argued on the basis of Ibn cAbbas’s opinion that “The Prophet (God’s peace and blessings be upon him) ordered that we prostrate on seven limbs without folding back the clothes or hair”, and also on analogy upon the knees in prayer and upon prayer in boots. It is possible to argue on the basis of the general implication here for prostrating on the band of the turban.

法学家们一致认为,礼拜中“像狗一样坐着”是不可取的,其依据是圣训中的禁令,即“礼拜时如狗一般坐着的人”。然而,他们对这一术语的含义存在分歧。有些人认为,被禁止的是这样一种坐姿:人坐在臀部上,将大腿折起,如同狗或狮子的姿势。他们之间没有分歧,这并非礼拜的姿势之一。另一派人认为,被厌恶的是在两次叩头之间,臀部压在脚踝上、双脚脚趾着地的坐姿。这是马立克的观点,据传伊本·欧麦尔曾这样做,因为他的双脚常常疼痛。伊本·阿拔斯曾说:“这样坐在脚上,是你们的先知ﷺ的逊奈。”此段圣训由穆斯林辑录。

The jurists agreed on the disapproval of during prayers on the basis of the prohibition (specified) in the tradition (which refers to) “a man sitting during prayer in the posture of a dog”. They differed, however, about the implications of the term. Some of them maintained that the prohibited is the sitting posture of a man when he seats himself on his buttocks and folds up his thighs like posture of a dog or a lion. There is no disagreement among them that this is not one of the postures of prayer. Another group maintained that the i/o5 that has been frowned upon is the resting of the buttocks on the ankles between the two prostrations while the feet are resting on the toes. This is Malik’s opinion as it is related that Ibn TJmar used to do this because his feet used to ache. Ibn <Abbas <ised to say that “sitting on the feet in this way is the sunna of your Prophet”. It is recorded by Muslim.

他们产生分歧的原因，在于术语 r/# （在礼拜中被视为应当避免的姿势）在字面含义与法律含义之间摇摆，所谓法律含义，即法律将该术语限定所指的含义。主张它表达字面含义的人，将其等同于狗的坐姿。主张它表达法律含义的人则认为，它指的是礼拜中被禁止的几种姿势之一；而既然已有传述见于伊本·欧麦尔，即人坐在脚踝上、脚掌贴地的姿势并非礼拜的sunna（圣行），他们便以为被禁止的正是这种姿势。但这一论证是薄弱的，因为对于尚未确立法律含义的术语，应当按其字面意义理解，直到为其确立法律含义为止。这与那些已确立法律含义的术语不同：对于后者，应当按其法律含义理解，除非有证据表明其含义另有所指。此外，伊本·欧麦尔的这则传述，与伊本·阿拔斯的传述相互矛盾。

The reason for their disagreement is the vacillation of the term r/#, (frowned upon in prayers) between the literal meaning and the legal meaning, that is, the meaning to which this term has been restricted by the law. Those who said that it conveys a literal meaning identified it with the posture of a dog. Those who said that it conveys the legaL meaning said that it indicates one of the postures prohibited during prayer, and as it is established from Ibn TJmar that the posture of a person sitting on his ankles letting his feet rest on their toes is not a sunna of prayer they were led to believe that it is this posture that has been prohibited. But this is a weak (argument) as terms for which no legal meaning has been established must be understood in their literal sense till such time that a legal meaning is established for them. This is unlike those terms for which legal meanings have been established, that is, these must be understood in their legal meaning till an evidence indicates their interpretation of the sin.Further, the tradition of Ibn TJmar has been contradicted byy the tradition of Ibn Abbas

2.3.1 居住安定、身体健康之人的礼拜

2.3.1.1. 第一节：祈祷中所用的言辞

2.3.1.1.1 问题一：Takbir（泰克比尔）

2.3.1.1.2 争议二：拜拉的话语（takbir）

2.3.1.1.3. 问题三：祈祷后的赞念词

2.3.1.1.4. 问题4：诵读“Tasmiya”（奉安拉之名）

2.3.1.1.5. 问题5：不诵读的礼拜

2.3.1.1.6 问题六：在鞠躬和叩头时诵读《古兰经》

2.3.1.1.7. 第七个问题：念诵tashahhud的义务

2.3.1.1.8. 第8个问题：祈祷结束时的问候语

2.3.1.1.9. 第9个问题：祈祷词（qunut）

2.3.1.2. 第二节构成要素（أركان）的行为

2.3.1.2.1. 争议一：举手（raf al-yadayn）

2.3.1.2.2. 问题二：从鞠躬中直起身来

2.3.1.2.3. 问题三：坐姿

2.3.1.2.4. 第四个问题：坐姿的裁决

2.3.1.2.5. 问题五：祈祷时站立姿势中一手置于另一手之上

2.3.1.2.6. 第6个问题：在奇数拉克尔后起身时，以及在俯身前用手撑地

2.3.1.2.7. 议题7：叩头（sujud）应以七个部位着地

2.3.1.2.8. 第8个问题：禁止在祷告中行 i(f&（坐在臀部上并屈起膝盖）

2.3.1 居住安定、身体健康之人的礼拜

2.3.1.1. 第一节：祈祷中所用的言辞

2.3.1.1.1 问题一：Takbir（泰克比尔）

2.3.1.1.2 争议二：拜拉的话语（takbir）

2.3.1.1.3. 问题三：祈祷后的赞念词

2.3.1.1.4. 问题4：诵读“Tasmiya”（奉安拉之名）

2.3.1.1.5. 问题5：不诵读的礼拜

2.3.1.1.6 问题六：在鞠躬和叩头时诵读《古兰经》

2.3.1.1.7. 第七个问题：念诵tashahhud的义务

2.3.1.1.8. 第8个问题：祈祷结束时的问候语

2.3.1.1.9. 第9个问题：祈祷词（qunut）

2.3.1.2. 第二节 构成要素（أركان）的行为

2.3.1.2.1. 争议一：举手（raf al-yadayn）

2.3.1.2.2. 问题二：从鞠躬中直起身来

2.3.1.2.3. 问题三：坐姿

2.3.1.2.4. 第四个问题：坐姿的裁决

2.3.1.2.5. 问题五：祈祷时站立姿势中一手置于另一手之上

2.3.1.2.6. 第6个问题：在奇数拉克尔后起身时，以及在俯身前用手撑地

2.3.1.2.7. 议题7：叩头（sujud）应以七个部位着地

2.3.1.2.8. 第8个问题：禁止在祷告中行 i(f&（坐在臀部上并屈起膝盖）

2.3.1.2. 第二节构成要素（أركان）的行为