本章原则的全面论述分为四节。第一节讲述周五聚礼拜（jumu'a）的义务，以及该义务落在哪些人身上。第二节讲述周五聚礼拜的条件。第三节讲述周五聚礼拜的要素（arkān）。第四节讲述周五聚礼拜的教法律例（ahkām）。

The comprehensive discussion of the principles of this chapter is covered in four sections. The first section is about the obligation of jumtfia prayer and about the person on whom it is obligatory. The second is about the conditions for jumtfia. the third is about the elements (arban) of jumu'a. The fourth is about the ahkam of jumu^a.

大多数法学家认为周五聚礼拜（主麻）是人人应尽的义务，它取代了另一项义务，即晌礼拜；这也是因为至高者的经文字面含义：“信道的人们啊！当你们听到聚礼日的召唤时，你们应当赶快去记念真主，抛开买卖。这对于你们是更好的，如果你们知道。”这里的命令表明它是义务。此外，还因为先知（愿真主的慈悯和祝福降临他）的话：“人们应当停止疏忽周五的聚礼，否则真主将封印他们的心。”一部分法学家主张它是公共义务（fard kifayah），而马立克有一个个别的意见认为它是逊奈。

The majority of the jurists uphold the universal obligation of the jumifyi (Friday) prayer, as a substitute for another obligation, which is the zuhr prayer and also because of the apparent meaning of the words of the Exalted, “0 ye who believe! When the call is heard for the prayer of the day of the congregation, haste unto remembrance of Allah and leave your trading. That is better for you if ye did but know”.129 The command here necessitates an obligation. Further, because of the words of the Prophet (God’s peace and blessings be upon him), “Let people desist from neglecting the Friday prayers, or Allah will stamp their hearts”. A group of jurists maintained that it is a communal obligation (fard kifayd), and from Malik there is an isolated opinion that it is a sunna.

这一分歧的原因在于，它与“Jd”（节日）的礼拜相似，依据是先知（愿主的平安与祝福降临于他）的话：“这一天已被真主定为一个节日。”

The reason for this disagreement stems from its similarity to the <Jd prayer, because of the words of the words of the Prophet (God’s peace and blessings be upon him), “This day has been determined to be an by Allah”.

负有义务参加主麻礼拜的人，须具备前文已讨论过的礼拜义务的条件，并且还须符合另外四项条件：其中两项为学者一致认可，两项存在分歧。一致认可的两项是：男性，以及身体健康。因此，主麻礼拜对女性和病人不是必须的，但如果她们前来参加，其主麻礼拜仍然有效。存在分歧的条件是：不是旅行者，以及不是奴隶。多数学者认为，主麻礼拜对他们不是必须的；而达伍德及其门徒则认为，主麻礼拜对他们是必须的。

The person on whom it is obligatory is one who fulfils the conditions for the obligation of prayer, the discussion of which has preceded, and who meets four additional conditions, two of them are agreed upon and two are disputed. The two that are agreed upon are being a male, and being in sound health. Thus, it is not binding upon a woman, nor upon a sick person, but if they attend, their jumu'a prayer would be valid. The disputed conditions are (not) being a traveller and (not) being a slave. The majority maintain that jumufa is not obligatory on them, while Dawud and his disciples maintained that it is obligatory.

分歧产生的原因，在于学者们对与此问题相关的一则圣训是否可靠存在争议。这则圣训的内容是先知（愿主赐他平安和祝福）说：“聚礼是每个生活在群体中的穆斯林的义务，但有四类人除外：为奴者、妇女、未成年人和病人。”在另一个版本中，措辞为“除外的是五类人”，并增加了“旅行者”。大多数圣训学者并不认为这则圣训是可靠的。

The reason for disagreement arises from their dispute over the authenticity of the tradition related to this issue, which is the saying of the the Prophet (God’s peace and blessings be upon him), “JumuSa is a duty that is obligatory upon each Muslim living among a group, except for four persons: an owned slave, a woman, a minor, and one who is sick”. In another version the words f are “except for five”, and the words “a traveller” are added. The tradition has not been deemed authentic by most of the (hadith) scholars.

他们一致认为，星期五聚礼的条件，与五番拜功（义务拜）所确定的条件完全相同，即前述的八项条件，但时间和宣礼（邦克）除外，因为他们在这两点上存在分歧。同样，他们在星期五聚礼特有的条件上也存在分歧。

They agreed that the conditions of the Friday prayer are the very conditions | jetennined for obligatory prayers, that is, the eight preceding conditions, except for the time and the call for prayer, for they disagreed about these, t Similarly* they disagreed about the conditions specific to the Friday prayer.

关于主麻拜的时间，大多数法学家I认为，它的时间就是宰赫尔拜的时间，即太阳偏西的时候，在太阳偏西之前不允许举行。以艾哈迈德·本·罕百勒为首的一群法学家则认为，在太阳偏西之前举行也是允许的。

With respect to the time (of the jumufa prayer), the majority of the jurists I maintained that it is the time for zuhr itself, that is, the time of the declining of 1 the sun, and that it is not permitted before the declining of the sun. A group of jurists, including Ahmad ibn Hanbal, maintained that it is permitted to observe it before the declining of the sun.

这一分歧的原因在于对那些敦促早行周五聚礼的圣训之理解存在争议，例如布哈里所记录的萨赫勒·本·萨阿德的一段传述，他说："在先知（愿主的赞美与祝福降于他）的时代，我们在聚礼之后才吃午饭、才午睡。"另有一则传述说："他们礼完拜便返回，那时墙的影子还未出现。"那些从这些圣训中理解出聚礼可在太阳偏西之前举行的人便允许这样做，而那些只将这些圣训理解为（仅指开始）"泰克比尔"的人则不允许，这样各项证据之间便不会在此问题上相互矛盾。支持这一解释的理由是，安斯·本·马立克的圣训确立了"先知（愿主的赞美与祝福降于他）是在太阳偏西之后礼拜的"。此外，由于周五聚礼是替代常规的晌礼，其时间理应与晌礼的时间相同。因此，为了调和各项证据，就有必要将那些圣训解释为指"泰克比尔"，因为它们并未明确表明聚礼的时间始于太阳偏西之前，而这正是多数学者所坚持的观点。

The reason for this disagreement stems from the dispute over the meaning of the traditions urging the early observance of the Friday prayer, like the one recorded by al-Bukhari from Sahl ibn SaM, who said, “We did not take lunch or a midday nap, during the time of the Prophet (God’s peace and blessings be upon him), until after the Friday prayer”; likewise another report says, “that they used to pray and return before the walls had cast their shade”. Those who understood from these traditions that the prayer was observed before the declining of the sun permitted it, while those who only interpreted them to mean (just starting with the) takbir did not permit it, so that the sources may not conflict with each other on this topic. The reason (for upholding this interpretation) is that it is established through the tradition of Anas ibn Malik “that the Prophet (God’s peace and blessings be upon him) used to pray when the sun had declined”. Further, as the Friday prayer is a substitute for the (regular) zuhr prayer, it is necessary that its time be the time for zuhr. It therefore becomes necessary by way of reconciliation to construe those traditions so that they apply to takbir, for they do not indicate explicitly that the time (for the Friday prayer) starts before the declining of the sun, and that is what the majority uphold.

大多数法学家一致认为,星期五礼拜的宣礼(阿扎尼)时间从伊玛目在讲台上坐下时开始。然而,他们对于在伊玛目面前宣礼的应当是一位宣礼员还是多位,存在分歧。有些人主张只应由一位宣礼员面向伊玛目宣礼,而这一宣礼正是宣布买卖为禁止的那一次宣礼。另有一些法学家说,应当由两位宣礼员宣礼,不多不少;还有人说,实际上应当由三位宣礼员宣礼。 分歧的原因在于关于此事的圣训互相抵触。布哈里从萨伊卜·本·叶齐德处记载,他说:“星期五的宣礼,在先知ﷺ时代、艾布·伯克尔和欧麦尔时代,都是在伊玛目在讲台上坐下时进行的。到奥斯曼时代,人口增多,便在则劳拉(Az-Zawra)处增设了第三次宣礼。”又有传述,萨伊卜·本·叶齐德说:“在安拉的使者ﷺ时代,星期五礼拜只有一位宣礼员。”传述人赛义德·本·穆塞耶卜说:“在安拉的使者ﷺ、艾布·伯克尔和欧麦尔时代,星期五礼拜的宣礼只有一次,在伊玛目出来时进行。到奥斯曼时代,人口增多,他便在最初的那一次宣礼之外增加了一次,以促使人们准备参加星期五礼拜。”伊本·哈比布转述说:“在安拉的使者ﷺ时代,宣礼员有三位。”

穆斯林法学家一致认为，周五主麻拜的要素（主要组成部分）是讲演（呼图白）以及讲演之后的两拉克尔（拜功）。在此范围内，他们对五个问题达成一致，这些问题是本主题的基本原则。

The Muslim jurists agreed that the elements (major parts of the Friday prayer) are the khutba (sermon) and the two rak^as after the khutba. Within this they agreed about five issues that are the principles of this topic.

关于该礼拜中的呼图白（讲道）是否为其有效条件，以及是否为其支柱（arkan）之一：多数学者认为，呼图白既是条件，也是支柱。另有一些法学家认为，呼图白并非必须。马立克的大多数门徒认为呼图白是必须的，唯独伊本·马济舒恩（Ibn al-Majishun）除外。

Whether the khutba is a condition for the validity of this prayer and whether it is one of its elements (arkan). The majority maintained that it is a condition as well as an element. A group of jurists said that it is not obligatory, while the majority of the disciples of Malik maintained that it is obligatory, except for Ibn al-Majishun.

他们之间分歧的原因，源于前面已经讨论过的原则：在先知ﷺ举行主麻拜时存在的所有事物和情况，是否必然构成该拜有效的条件。主张宣讲词（khutba）是此拜特有情况之一的人，尤其考虑到它是为替代从晌礼中减省的两拜Rak'a而设，因此认为它是此拜的组成部分，也是其有效的条件之一。主张其目的只是一般训诫（即所有讲道共同的目的）的人，则认为它不是此拜的条件。一派法学家以至尊者的经文“当主麻日召唤拜时，你们就应赶快去记念安拉”为据，并称此处所说的“记念”即指宣讲词。

The reason for their disagreement stems from the principle that has already been discussed, whether all things and circumstances existing at the time the Prophet used to hold the Friday prayer should necessarily constitute the conditions for its validity. Those who maintained that the khutba is one of the | circumstances specific to this prayer, especially when it is taken into account ■’ that it is * substitute for the two rak'as that have been reduced from the {zuhr) E- prayer, said that it is an element of this prayer and one of the conditions of its I validity. Those who maintained that its purpose is the usual exhortation that is i the aim of all sermons, held that it is not a condition for this prayer. One | group of jurists argued on the basis of the words of the Exalted, “haste unto i reniembrance of Allah”,132 saying that this means the sermon.

那些主张布道是义务的人,对布道的最低长度存在分歧。伊本·嘉西姆说,布道的最低限度是按照阿拉伯人的用语能被称为布道的长度,其中包括开头的赞颂安拉的话(al-Hamd)。沙斐仪说,布道允许的最低要求是分两部分进行,讲者(伊玛目)在过程中应当站立,两部分之间以短暂的坐息相隔;每一部分开头,他都应说出赞颂安拉的话(al-Hamd),为先知穆罕默德ﷺ祈祷,并劝人敬畏。他还应在第一部分中诵读一段《古兰经》,在第二部分中为信士们祈祷。

Those who upheld that the sermon is an obligation differed about the minimum length of the sermon. Ibn al-Qasim said that it is the minimum length that can be called a sermon in the usage of the Arabs, including a word of praise for Allah {al-Hamd) at the beginning. Al-Shafi(T said that the permitted minimum requirement of a sermon is that it should be in two parts during which the speaker {imam) should >be standing and that they should be separated by a short interval for sitting, and that at the beginning of each part he should pronounce words praising Allah {al-Hamd), pray for the Prophet and preach piety. He should also recite a passage from the Qur’an in the first part of the sermon and pray for the believers in the second part.

他们在这一问题上分歧的原因，在于对"允许的最低长度"的理解存在争议：它指的是字面意义上的最低限度，还是术语意义上的最低限度？那些主张允许的长度是字面意义上最低限度的人，并未在其中规定必须包含那些传自先知（愿主的赞颂与平安降临于他）在其讲演中所用的词语。而那些主张允许的长度是符合术语意义之最低限度的人，则规定它应当包含先知（愿主的赞颂与平安降临于他）讲演中经常使用的词语，也就是说，不能只是偶尔使用的词语。

The reason for their disagreement over this issue is their dispute over the meaning of the minimum permissible length whether it is the literal or the technical meaning? Those who maintained that the permitted length is the literal minimum did not stipulate in it anything of the words that have been traced to the Prophet (God’s peace and blessings be upon him) in his sermons. Those who maintained that the permitted length is the minimum to which the technical meaning applies stipulated that it should include words that were regularly included in the sermons of the Prophet (God’s peace and blessings be upon him), that is, not just occasional words.

这一分歧的原因在于，从先知ﷺ那里传述下来的讲演既包括经常使用的言辞，也包括偶尔的言论。那些考虑偶尔言论并偏重其中所含判断（hukm）的人说，合法的最低长度，是字面术语所适用的最低限度，即阿拉伯人使用“khutba”一词时的含义。那些考虑经常发表的讲演并偏重其判断的人说，允许的最低长度，是法律用语和实践中“khutba”一词所适用的最低限度。坐下（在讲演的两部分之间）是否为条件，马利克认为讲演不以此为条件；而如我们前面所说，在沙斐仪看来，它是条件。原因在于：那些认为它具有通常意义、即为讲演者提供休息的人，不认为它是条件；而那些认为它是一种仪式的人，则认为它是条件。

The reason for this disagreement is that the sermons that have been transmitted from him contained words regularly used and also occasional remarks. Those who took into account the occasional remarks and preferred the hukm emanating from them said that a sufficient length is the minimum to which the literal term applies, that is, the meaning of the term khutba in the usage of the Arabs. Those who took into account the regularly delivered speeches and gave predominance to their hukm said that the permitted length is the minimum to which the term khutba is applied in legal usage and practice. Sitting down (between the two parts of the sermon) is not a condition; for the khutba in Malik’s view, and it is a condition, as we have said, in al-ShafiTs view. The reason is that those who attributed to it the ordinary meaning of being a rest for the khatib (speaker) did not consider it to be a condition, while those who considered it to be a ritual deemed it a condition.

关于在伊玛目宣讲主麻讲词时是否保持沉默，学者们有三种不同的观点。一些法学家认为，无论何种情况，沉默都是必须的，因此它是讲词的一项约束性规定。这一派是多数，包括马立克、沙斐仪、艾布·哈尼法、艾哈迈德·本·韩百勒以及各地的所有法学家。不过，他们内部又分为三派：一些人允许为打喷嚏的人念诵祝福语，也允许回应问候；另一些人则区分两者，认为可以回应问候，但不可以为打喷嚏者祝福。第二种观点与第一种相反，即在讲词的任何阶段都允许说话，唯独在诵读《古兰经》时除外。这一观点传自沙阿比、赛义德·本·具拜尔和易卜拉欣·纳赫仪。第三种观点则区分听得见讲词的会众与听不见讲词的会众：能听见讲词的会众应当保持沉默，而听不见的则可以从事赞念安拉或讨论宗教问题。这是艾哈迈德、阿塔以及一批法学家的观点。

There are three different opinions about maintaining silence while the imam is delivering the sermon. Some of the jurists held that silence is obligatory under all circumstances and then it is a binding hukm of the sermon. These were the majority: Malik, al-ShafiT, Abu Hamfa, Ahmad ibn Hanbal, and all the jurists of the provinces. They are, however, divided into three groups. Some permitted the utterance of a blessing for a person who has sneezed, and also permitted responding to salutations; others distinguished between exclamation of a blessing and salutations, saying that one may respond to salutations, but not bless. The second view is the opposite of the first, that is, speech during any stage of the sermon is permitted, except when the Qur’an is being recited during it. This is related from al-Sha^T, Sacid ibn Jubayr, and Ibrahim ak Nakha T. The c third opinion makes a distinction between the worshippers who can hear the sermon and those who cannot. The worshippers who can hear the sermon should maintain silence, but those who cannot hear it are permitted to occupy themselves in the remembrance of Allah or to discuss religious issues. This was the opinion of Ahmad, Ata’, and a group of jurists.

c 大多数学者认为，如果有人在讲演（呼图白）期间说话，他的礼拜并不因此无效。但据伊本·沃哈卜转述，如果有人沉溺于无益的闲谈，他就必须补礼四拜的晌礼（即他的主麻礼拜无效）。

c The majority maintain that if a person talks (during the sermon) his prayer is not invalidated, but it is related from Ibn Wahb that if a person indulges in idle talk he is obliged to pray the four rak'as of zuhr (i.e. his Friday prayer is invalidated).

大多数学者坚持须保持沉默的义务,依据是艾布·胡莱赖(愿主喜悦他)的传述:先知穆罕默德ﷺ说:“如果你在主麻礼拜时、伊玛目正在宣讲时对你的同伴说‘安静’,那你就是说了无益的话了。”至于不认为此为义务的人,我想不出他们的类比依据,除非他们认为此事与至尊者的经文所指的含义相抵触,即:“当《古兰经》被诵读时,你们应当静听,并且缄默,以便你们蒙受慈恩。”[133]也就是说,除《古兰经》之外的事物,并无保持沉默的义务。但这种看法较为薄弱,真主至知。更有可能的是,这段圣训没有传到他们那里。

The majority upheld the obligation <of maintaining silence because of the tradition of Abu Hurayra that the Prophet (God’s peace and blessings be upon him) said, “If you say to your companion ‘Be silent’, during Friday prayer while the imam is delivering the sermon, then, you have indulged in idle talk’”. Those who did not deem this obligatory, for them I do not recall an analogy, unless they were of the view that this matter is in conflict with the implication of the text in the words of the Exalted, “And when the Qur’an is recited, give ear to it and pay heed, that ye may obtain mercy”,133 that is, there is no obligation to maintain silence for what is besides the Qur’an, but this is weak, Allah knows best. It is more probable that this tradition did not reach them.

他们对于一个人在伊玛目已经登上讲台时才到清真寺参加聚礼，是否应当开始拜两拜（必须的）拜，存在分歧。一些教法学家认为他不应礼拜，这也是马立克的观点；另一些人则认为他应当拜这两拜。

They disagreed about whether a person who arrives in the mosque for Friday prayers when the imam is already at the pulpit, is to begin offering the (two required) rakfas. Some of the jurists maintain that he is not to pray, and this is Malik’s opinion, while others maintained that he is to offer the rak'as.

他们之间产生分歧的原因，在于类比与圣训的一般含义之间的冲突。先知（愿安拉的赞颂与安宁降临于他）所说的“当你们中有人进入清真寺时，应当拜两拜”，其一般含义是：在星期五进入清真寺的人，即使伊玛目正在讲道，也应当拜两拜。而命令人在沉默中专心聆听讲话的依据则要求：进入者不应从事任何会分散其沉默专注的事情，即便这事本身是一种崇拜。这一圣训的一般含义，得到了先知（愿安拉的赞颂与安宁降临于他）另一段可靠圣训的支持：“当你们中有人在伊玛目讲道时进入清真寺，他应当拜两拜简短的拜。”此段圣训由穆斯林（Muslim）在其部分版本中辑录。然而该圣训的大多数版本记载的是：“先知（愿安拉的赞颂与安宁降临于他）命令一个进入清真寺的人去礼拜。”他并没有说“当你们中有人进入清真寺”。由此产生了另一个分歧：当一位传述人所增加的内容与其他共同经由同一位老师传述的传述人相违背时，这种增补是否应当被接受。如果该增补被证明是可靠的，就必须依其行事，因为它明确无误。看来马立克在这个问题上所考虑的，是麦地那法学家的惯行（‘amal）。

The reason for their disagreement arises from the conflict of analogy with the general implication of the tradition. The general implication of the words of the Prophet (God’s peace and blessings be upon him), “When one of you arrives in a mosque, he is to offer two conveys that anyone entering a mosque on a Friday is to offer two rakfa even if the imam is delivering the sermon. The evidence of the command of paying attention to the speaker in silence requires that the entrant is not to occupy himself with anything that distracts him from silent attention, even if such an activity is worship. The general meaning of this tradition is supported by the authentic tradition of the Prophet (God’s peace and blessings be upon him), “When one of you enters the mosque when the imam is delivering the sermon, he should offer two short nwhw”. It is recorded by Muslim in some of its versions. Most versions of this tradition say, “The Prophet (God’s peace and blessings be upon him) ordered a man who had entered the mosque that he should pray”. He did not say, “When one of you enters the mosque .. This leads to a disagreement on whether an addition by a single narrator, when he is opposed by the other narrators narrating through a common shaykh, is to be accepted. If the addition is proved authentic, it is necessary to act according to it, for it is explicit on a appears that what Malik has taken into account on this issue is ‘amal (practice of the jurists of Medina).

大多数法学家认为,在主麻(星期五)聚礼的第一拉克尔中诵读某章(原文为"sura of i n",应为某一章经文的名称,此处保留原样),是既定的圣行(sunna),因为先知(愿主赐予他平安与祝福)的行为中有重复诵读此章的情况。穆斯林(圣训学家)在其《圣训实录》中记载,艾布·胡莱赖(愿主喜悦他)传述:"安拉的使者(愿主赐予他平安与祝福)在主麻聚礼的第一拉克尔中诵读它,在第二拉克尔中……"

The majority of the jurists maintain that the recitation of the sura of i n the first raffia of the Friday prayer is an established practice (sunna)> for its repetition is observed in the acts of the Prophet (God’s peace and blessings be upon him). Muslim has recorded from Abu Hurayra “that the Messenger of Allah (God’s peace and blessings be upon him) used to recite it in the first raffia during Friday prayers, and in the second (raffia) he used to 1

请诵读《al-Munafiqiin》章。马立克传述，al-Dahhak ibn Qays 曾问 al-Nu‘man ibn Bashir，先知ﷺ在星期五于《al-Jumu‘a》章之后通常诵读什么。他说：“他通常诵读（以“岂有关于那降临一切的消息临到你吗？”开始的章节）。”马立克倾向于使做法符合这一传述，不过依他的看法，若诵读（以“你要赞颂至高无上的主的名”开始的章节）也好，因为此事传自 ‘Umar ibn ‘Abd al-‘Aziz。至于 Abu Hanifa，则在这方面没有作任何规定。

recite surat al-Munafiqiin. Malik has related that aLDahhak 11A • — • ibn Qays asked al-NuSman ibn Bashir what the Messenger of Allah (God’s peace and blessings be upon him) usually recited on a Friday after the surat al~Jumu‘a. He said, “He used to recite (the sura beginning with the words), ‘Hath there come unto thee the tidings of the Overwhelming?’”135 136 137 Malik preferred that the practice conform with this tradition, though it would be good, in his view, if (the sura beginning with the words), “Praise the name of thy Lord the Most High”138 was recited, for it is related from TJmar ibn cAbd al-cAziz. Abu HanTfa, on the other hand, did not specify anything in this respect.

他们产生分歧的原因，在于传承的做法与类比推理之间的冲突。类比推理要求，这种礼拜与其他礼拜一样，不应规定特定的章节，而传承的做法所指示的则是应当规定特定的章节。

The reason for their disagreement arises from the conflict between the reported practice and analogy. Analogy dictates that there should not be any sura appointed for this purpose as is the case with the rest of the prayers, while the indication of practice requires that there an appointed suras.

qāḍī（法官）说道：穆斯林（圣训学家）曾记录，努尔曼·伊本·巴希尔（愿真主喜悦他）传述：“真主的使者（愿真主的赞颂与祝福降临他）在两个节日和主麻日的礼拜中，诵读《至高者的名字》这一章（开头为：‘你要赞颂你至高的主的超绝之名’）^139^，还诵读《覆盖》这一章（开头为：‘你确已听到那笼罩一切的事件的消息吗？’）”^140^ 他说，如果节日与主麻日恰逢同一天，这两章便在两次礼拜中都会诵读。这表明，并没有固定指定的章节用于此，而且它们并非总是在主麻礼拜中诵读。

The QadT said that Muslim has recorded from al-Nucman ibn Bashir “that the Messenger of Allah (God’s peace and blessings be upon him) used to recite on the occasion of the two ‘Ids and Jumu‘a (the sura beginning with the words), ‘Praise the name of thy Lord the Most High’^139^ and also (the sura beginning with the words), ‘Hath there come unto thee the tidings of the Overwhelming?’”140 He said that if the ‘Id and Jumu‘a fell on the same day, they were recited in both prayers. This indicates that there is no appointed sura for this and they were not always recited in the Jumu‘a.

本主题涵盖四个问题。第一，周五聚礼前沐浴的教法裁定。第二，在城镇之外居住的人中，哪些人有此义务。第三，前往周五聚礼的recommended时间。第四，在召唤（宣礼）发出之后进行买卖是否允许。

This topic covers four issues. First, the hukm of purification for Friday prayers. Second, on whom it is obligatory from among those living outside the town. Third, the desired time for moving toward the Friday congregation Fourth, the permissibility of trading on Friday after the call has been made

他们在为周五聚礼沐浴（清洁净身）一事上存在分歧。大多数学者认为它是圣行（逊奈），而信守字面的达伊里派则认为它是义务。据我所知，学界并无争议，认为它不是该聚礼有效性的条件。

They disagreed about purification (bathing)-for Friday prayers. The majority maintained that it is a sunna, while the Zahirites held that it is an obligation There is no dispute, as far as I know, that it is not a condition for the validity of this prayer.

他们产生分歧的原因在于圣训之间的冲突。关于这一问题，有阿布·赛义德·胡答利的圣训，即先知（愿安拉的赞颂与平安降临于他）的话："每位成年穆斯林在主麻日都必须沐浴，就像遗精后要沐浴一样。"另有阿伊莎的圣训，她说："人们大多是劳动者，他们穿着工作时的衣服来参加主麻拜，于是有人对他们说：'要是你们先洗个澡就好了。'"第一段圣训经公认是可靠的（沙希德）；第二段则由艾布·达伍德和穆斯林辑录。阿布·赛义德的圣训从字面看表明沐浴是义务，而阿伊莎的圣训从字面看则表明沐浴只是为了清洁，并非必须的宗教仪式。另有传述称："主麻日只需小净即可，但若沐浴则更好。"这段话明确排除了沐浴的义务性，不过它是一段弱圣训。

The reason for their disagreement stems from the conflict of traditions. On this.subject, there is the tradition of Abu SacTd al-KhudrT, being the words of the Prophet (God’s peace and blessings be upon him), “Bathing for the jumuta is obligatory on each adult, like bathing after sexual defilement”. There is also the tradition from cA*isha, who said, “The people, who were mostly workers, used to come for Friday prayers in the condition that they were, and it was said to them, ‘If only you had washed yourselves’”. The first tradition is authentic by agreement, while the second has been recorded by Abu Dawud and Muslim. The apparent meaning of the tradition of Abu Sa Td c implies the obligation of bathing, while the apparent meaning of € A*isha’s tradition conveys that it is only for purposes of cleanliness and is not a required ritual. It has been reported that “It is sufficient to perform ablution on a Friday, but if one takes a bath it is better”. This is explicit in eliminating the obligation. It is, however, a weak tradition.

关于居住在常住聚居地之外的人是否有义务参加周五聚礼，一些法学家认为，这类人没有此义务；另一些法学家则认为有此义务。这些法学家之间存在广泛的分歧。有人说，如果他所在之地与聚礼所在之地的距离需要走一天的路程，那么他有义务前往参加。这是一种偏离的观点。有人说，如果距离在三英里之内，他就有义务前往。还有人认为，他有义务前往的距离，是在通常情况下能听到召唤声的距离，而这一距离被确定为从发出召唤之处算起的三英里。后两种观点都传自马立克。这一问题涉及义务的条件。

About the obligation of Friday prayers on one living outside a permanent settlement, a group of jurists have said that it is not obligatory on such a person, while another group has said that it is obligatory. These Jurists differed extensively. Some said that if the distance between his place and the place of the congregation involves a journey of one day, it is obligatory on him to come to it. This is a deviant opinion. Some said that it is obligatory on him to come if the distance is within three miles. Others were of the view that it is obligatory on him to come to it from a distance up to which the call can normally be heard, and this is determined to be three miles from the place of ' the issuance of the call. The latter two opinions are related from Malik. This issue is related to the conditions of obligation.

导致他们在这一问题上存在分歧的原因，在于圣训之间的冲突。据记载，在先知（愿主的赞颂与慰安降于他）时期，人们会从麦地那三英里以内的郊区前来参加聚礼。艾布·达乌德记载，先知（愿主的赞颂与慰安降于他）曾说：“听到召唤的人，必须参加聚礼。”另有记载称：“能够在夜幕降临前返回家中的人，必须参加聚礼。”但这一圣训是孱弱的。

The reason for their disagreement on this topic arises from the conflict of traditions. It is reported that the people used to come for Friday prayers from suburbs during the time of the Prophet (God’s peace and blessings be r on him), which were up to three miles from Medina. Abu Dawud has Reported that the Prophet (God’s peace and blessings be upon him) said, “The | Friday prayer is obligatory on one who hears the call”. It is also reported that b‘Friday prayer is obligatory on one who can return to his family by nightfall”, |but this is a weak tradition.

他们对于前往主麻礼拜的优选时间存在分歧，其依据是先知（愿真主的赞颂与安拉的祝福降于他）所说的："若有人在第一个时辰出发，就如同献上了一份供物。"

Their disagreement about the preferred timings for setting off for the Friday ’prayer is based on the words of the Prophet (God’s peace and blessings be upon him), “If one sets off in the first hour, it is as if he has made an offering :

…骆驼。如果有人在第二个时辰出发，就如同献上了一头牛。如果在第三个时辰出发，就如同献上了一只带角的公羊。如果在第四个时辰出发，就如同献上了一只鸡。如果在第五个时辰出发，就如同献上了一个鸡蛋。”沙斐仪和一些教法学家认为，这些时辰指的是白天的时辰，他们推荐在白天的第一个时辰出发。马立克认为，这些是正午太阳偏西之前和之后那一个时辰的各个部分。另有一些教法学家说，这些是太阳偏西之前那一个时辰的各个部分。这似乎是较为突出的观点，因为太阳偏西之后有急于前往的义务，除非有人认为义务性的功课也可以获得更大的功德。

o f a camel. If one sets off in the second hour, it is as if he has made an offering o f a cow. If one sets off in the third hour, it is as if he has made an offering of a horned ram. If one sets off in the fourth hour, it is as if he has made an offering of a chicken. If one sets off in the fifth hour, it is as if he has made an offering of an egg”. Al-Shafi T and a group of jurists believed that c these hours are the hours of the day, and they recommended moving in the first hour of the day. Malik maintained that these are the parts of the single hour prior to the declining of the sun and after it. A group of jurists said that these are the parts of the hour before the declining of the sun. This appears to be the prominent opinion, because there is an obligation of making haste after the declining of the sun, except for those who maintain that greater merit can also be attached to obligatory acts.

在关于召唤礼拜时（以及此后至礼拜之前）买卖是否有效的分歧中，一部分法学家认为，若已发出召唤，买卖即被撤销；另一部分人则认为并不撤销。他们分歧的原因在于：对于本质上是允许的事物，当它与另一属性相关联而被禁止时，这一被禁止的事物是否因此归于无效，他们存在争议。

In their disagreement over buying and selling at the time of the call (and thereafter before the prayer), a group of jurists have said that the sale is rescinded if the call has been made, while another group said that it is not rescinded. The reason for their disagreement stems from their dispute on whether the proscription of a thing, which is essentially permissible, when associated with another attribute, renders void the thing proscribed?

星期五礼拜的礼仪包括三件事：使用香水、刷牙（以前用牙签）、穿着得体。由于相关的圣训，这一点没有任何争议。

The etiquette of Friday prayer covers three things: perfume, brushing the teeth (was done with a tooth-stick), and decent attire. There is no dispute about this because of the traditions related to the topic.