关于先知（愿主的赞颂与和平降临于他）之后是否允许以及如何举行“畏惧时的拜”（салат аль-хаув，صلاة الخوف），法学家们存在分歧。多数法学家认为该拜是被允许的，其依据是至尊者的经文：“你们在大地上旅行的时候，如果恐怕不信道的人袭击你们，那么，你们缩短拜功，是无罪的。不信道的人确是你们的明敌。”由此，并且通过先知（ﷺ）及其后的哈里发们的实践，该拜得以确立。

The jurists disagreed about the permissibility and description of salat al-khawf after the time of the Prophet (God’s peace and blessings be upon him). Most of the jurists maintain that salat al-khawf is permitted because of the general implication of the words of the Exalted, “And when ye go forth in the land, it is no sin for you to curtail (your) worship if ye fear that those who disbelieve may attack you. In truth the disbelievers are an open enemy unto you”.144 Further, it is also established through the practice of the Prophet (God’s peace and blessings be upon him) and that of the Caliphs after him.

阿布·优素福是阿布·哈尼法的门徒之一，他偏离了正道，认为在先知ﷺ之后，恐惧时的拜（салат аль-хауф）不应由一位伊玛目带领，而应由两位伊玛目带领：其中一位带领一组人礼两拜（rak'a），另一组人则负责守望；然后另一位伊玛目带领第二组人，而第一组人在礼完拜后负责守望。

Abu Yusuf, from among the disciples of Abu HanTfa, deviated saying that salat al-khawf after the time of the Prophet (God’s peace and blessings be upon him), is not to be led by a single imam, and that after his time two imams are to lead this prayer, with one of them leading a group in praying two rakfa while another group maintains the watch, and then the other is to lead the second group while the first group having prayed maintains a watch.

他们产生分歧的原因，在于对先知（愿真主赐福并平安于他）率领的"礼拜畏惧"（salat al-khawf）的性质有不同看法：它究竟是一种敬拜，还是先知（愿真主赐福并平安于他）的一项特殊优越之处。认为它是一种敬拜的人，不认为这是只属于先知（愿真主赐福并平安于他）的特例；而认为它是先知（愿真主赐福并平安于他）特殊优越之处的人，则认为它是只属于他的事情，因此可以将人群分成两批，由两位伊玛目分别带领，因为众人跟随同一位伊玛目礼拜，正是先知（愿真主赐福并平安于他）的特殊优越之一。在阿布·尤素福看来，这种解释得到了至高者经文的启示所支持："当你（穆罕默德啊）在他们中间，为他们带领礼拜时，让他们中的一队人与你一同站立礼拜，让他们带上自己的武器。当他们叩拜完毕，就让他们退到你的后面，再让另一队尚未礼拜的人来，与你一同礼拜，让他们也保持警惕，并带上自己的武器。"经文的含义是：如果他不在他们中间，那么其判决就应当有所不同。

The reason for their disagreement derives from their dispute of whether the salat al-khawf led by the Prophet (God’s peace and blessings be upon him amounts to worship or whether it is a special merit of the Prophet (God’s peace and blessings be upon him). Those who maintained that it is a worship did not consider it to be a case specific to the Prophet (God’s peace and blessings be upon him), while those who deemed it to be a special merit of the Prophet (God’s peace and blessings be upon him) considered it to be something specific to him, and thus it would be possible for us to divide the people between two imams, as their gathering behind one imam was one of the specific merits of the Prophet (God’s peace and blessings be upon him). Such an interpretation is supported, in his (Abu Yusufs) view by the implication emerging from the words of the Exalted, “And when thou (O Muhammad) art among them and arrangest (their) worship for them, let only a party of them stand with thee (to worship) and let them take their arms. Then when they have performed their prostrations let them fall to the rear and let another party come that hath not worshipped and let them worship with thee, and let them take their precaution and their arms”.145 The implication here is that if he is not among them the hukm is to be different.

一些叙利亚的法学家认为，惧怕时的拜（Salat al-khawf）应当从危险时推迟到安全时再做，正如先知（愿主的赞颂与平安降于他）在壕沟之战那天所做的那样。大多数法学家则认为，壕沟之战那天的这一做法发生在关于惧怕时的拜的启示降下之前，因此已被该启示所废止。

A group of the jurists of Syria maintained that salat al-khawf is to be delayed from the time of fear to the time of security, just as the Prophet (God’s peace and blessings be upon him) did on the day of the Battle of Khandaq. The majority of the jurists maintain that this act on the day of the Battle of Khandaq was prior to the revelation regarding salat al-khawf and was therefore abrogated by it.

法学家们对于 salat al-khawf(恐惧拜)的具体做法存在广泛分歧,原因在于关于这一主题的圣训相互冲突,即有关先知(愿主的赞颂与安宁降临于他)在恐惧拜中所行之事的传述各不相同。其中有七种广为人知的做法。其一是马立克和穆斯林所记载的、来自萨利哈·伊本·赫瓦特的传述:某人曾于ducial Dhat al-Riqa 之日与安拉的使者(愿主的赞颂与安宁降临于他)一同做过恐惧拜。传述称:“一队人站成排在先知(愿主的赞颂与安宁降临于他)身后,另一队则面向敌人列阵。他带领身边的人做了一拜,然后保持站立,他们自行完成了拜功,便去面对敌人。另一队随后过来,他便带领他们做了其余的一拜,之后他坐下,他们完成拜功,然后他与他们一同互致祝安。”沙斐仪正是依据这一圣训立论。 马立克以同样的内容,从卡西姆·伊本·穆罕默德处、经由萨利哈·伊本·赫瓦特,以穆ess 圣门弟子的传述(mawqūf)形式转述,其中提到,正如叶海亚·伊本·鲁曼的传述那样:当他与第二队完成一拜后便致安,并不等待他们完成拜功。马立克倾向于这一说法。沙斐仪则优先采纳被归于先知的圣训(musnad),而马立克则优先采纳圣门弟子的传述(mawqūf),因为它符合一般原则:伊玛目不应坐下,以等待第二队完成拜功,因为伊玛目是被跟随的人,而非跟随者。

The jurists disagreed extensively about the description of salat al-khawf because of the conflict of the traditions on this topic, that is, reports about the acts of the Prophet (God’s peace and blessings be upon him) related to salat al- khawf There are seven well-known descriptions. One of these is what is recorded by Malik and Muslim about the tradition of $alih ibn Khawwat from one who had observed the fear prayer with the Messenger of Allah (God’s peace and blessings be upon him) on the day of Dhat al-Riqa. It says, “A group formed rows behind the Prophet (God’s peace and blessings be upon him), while another group arrayed itself against the enemy. He led those with him for a rak'a and then kept standing while they finished by themselves and departed to face the enemy. The other group then came and he led them for one rak'a that was left of his prayer, after which he kept sitting while they completed their prayer and then made the salutation with them”. Al-Shaf?! based his opinion on this tradition. Malik related exactly the same tradition from al-Qasim ibn Muhammad from Salih ibn Khawwat as a mawqtif tradition (attributed to a Companion) like that of YazTd ibn Ruman that when he had completed the rakfa with the second group he made the salutation and did not wait for them to finish their prayer. Malik preferred this description. AU Shafi T preferred < the musnad over the mawquf, while Malik preferred the mawqiif as it conforms with the general principles, that is, the imam is not to sit down146 so that the second group may complete their prayer, for it is the imam who is to be followed and he is not the follower.

第三种描述见于艾布·欧拜达传自其父阿卜杜拉·本·麦斯欧德的传述。该传述由赛吾里等人转述，并为艾布·达伍德所记载。他说："安拉的使者（愿主赐他平安和祝福）带一组人举行畏难拜，另一组人面向敌人。他与这一组人做了一拉克尔和两次叩头，他们便离开去面对敌人，没有做结束的齐拉姆。另一组人随后过来，他与他们做了一拉克尔，并做了齐拉姆。他们站起来独自做第二拉克尔，做了齐拉姆，然后离去，站到面向敌人的那些人的位置上。第一组人回到原位，独自做了一拉克尔，并做了齐拉姆。"这一描述为艾布·哈尼法及其门徒所采纳，但艾布·优素福除外，如前所述。

The third description appears in the tradition of Abu TJbayda from cAbd Allah ibn Mas ud from his c father. It is related by al-Thawri and others and is recorded by Abu Dawud. He said, “The Messenger of Allah (God’s peace and blessings be upon him) offered salat al-khawf with one group while another group faced the enemy. He offered a rak'a and two prostrations1 with them and they left to face the enemy without making the salutation. The other group then came and he offered a rakfa with them and made the salutation. They stood up and offered the second rak'a by themselves, made the salutation and went away to stand in the place of the others facing the enemy. The first group returned to their positions and offered a rak'a by themselves and made the salutation”. This description was adopted by Abu Hanifa and his disciples, except for Abu Yusuf as has preceded.

第四种描述见于艾布·阿雅sh·祖拉基（Abu cAyyash al-ZuraqT）的传述，他说："我们与真主的使者ﷺ在乌斯凡（TJsfan）时，哈立德·本·walid（Khalid ibn al-Walid）率领多神教徒。我们礼了宰赫尔（zuhr）拜。多神教徒说：'我们疏忽了，本该在他们礼拜时发动攻击。'于是真主降示了关于在宰赫尔与阿斯尔（ʿasr）时间之间缩短拜功的经文。到了阿斯尔拜的时间，真主的使者ﷺ面向克尔白（qibla）站立，多神教徒列阵在他的前面。在真主的使者ﷺ身后礼拜的是一排，其后又是一排。真主的使者ﷺ鞠躬（ruku）时，他们全体都与他一同鞠躬；他叩头时，紧随他的那一排也叩头，而另一排则守卫着他们。这些人完成两次叩头并站起来后，后面的人才叩头。随后，前排后退，接替后排的位置，后排则前进，接替前排的位置。真主的使者ﷺ接着鞠躬，全体与他一同鞠躬；他叩头，紧随他的那一排也叩头，而此时位于后排的人则守卫着他们。当真主的使者ﷺ和紧随他的那一排坐下时，后面的人叩头，最终全体都坐下了。先知ﷺ然后作了祝词，他们全体也跟随他作了祝词。"这次拜功是在乌斯凡以及在巴努·苏莱姆（Banu Sulaym）举行的。

The fourth description occurred in the tradition of Abu cAyyash al-ZuraqT, who said, “We were with the Messenger of Allah (God’s peace and blessings be upon him) at TJsfan and Khalid ibn al-Walid was leading the unbelievers. We offered the zuhr prayer. The unbelievers said: ‘We have been negligent, we should have attacked them while they were praying.’ Allah then revealed the verse about shortening the prayer between the zuhr and ^asr times. When it was time for the asr prayer, the Messenger of Allah (God’s peace and blessings be upon him) stood up facing the qibla, and the unbelievers were arrayed in front of him. Praying behind the Messenger of Allah (God’s peace and blessings be upon him) was one jow and behind this was another row. When the Messenger of Allah (God’s peace and blessings be upon him) bowed [ruku^ all of them bowed with him, and when he made the prostration the row behind him prostrated, while those in the other row stood guard over them. When these people made the two prostrations and stood up, those behind them prostrated. The first row then stepped back taking the place of the second, while the second row advanced and took the place of the first. The Messenger of Allah (God’s peace and blessings be upon him) then bowed and all bowed with him, he then prostrated and the row behind him prostrated, while those [now] in the second row stood guard over them. When the Messenger of Allah (God’s peace and blessings be upon him) and the row behind him adopted the sitting posture those behind them prostrated and finally all were seated. The Prophet then made the salutation and they all made the salutation after him”. This prayer was offered at TJsfan and also at Banu Sulaym.

Abu Dawud 说，这一传述也见于 Jabir、Ibn ‘Abbas、Mujahid、Abu Musa，以及 Hisham ibn ‘Urwa 转述其父，其父转述先知ﷺ。他说，这是 al-ThawrT 的观点，并且是所有观点中最为谨慎的，言外之意是，这一描述与普遍通行的做法并无太大冲突。这一描述得到了 Malik 与 al-ShaficT 的众多门徒的支持。Muslim 从 Jabir 处记录了此说。Jabir 说：“就像你们……（c*°）……当你们守卫你们的领袖时。”

Abu Dawud said that this tradition has also been related from Jabir, from Ibn ‘Abbas, from Mujahid, from Abu Musa and Hisham ibn ‘Urwa from his father from the Prophet (God’s peace and blessings be upon him). He said that this is the opinion of al-ThawrT, and that it is the most cautious of all, implying thereby that there is not much in this description opposing the generally accepted practice. This description was upheld by a host of the disciples of Malik and al-ShaficT. Muslim has recorded it from Jabir. Jabir said: “Just as You c*° when you guard your leaders”.

第五种描述见于哈宰法的圣训。哈巴·伊本·扎赫达姆说："我们与萨阿德·伊本·阿斯在塔巴里斯坦。他站起来说：'你们中谁曾与安拉的使者（愿安拉赐他慈悲与平安）一同礼过畏惧拜？'哈宰法说：'我礼过。'"于是他与一组人礼一拜，又与另一组人礼第二拜，除此之外不再礼其他拜。这与拜法的原始形式有很大的冲突。伊本·阿拔斯也有类似的圣训，他说："在定居地的拜是通过你们先知的口传达的，四拜；旅行时两拜；在畏惧时一拜。"赛乌里允许这种描述。

The fifth description occurs in the tradition of Hudhayfa. ThaHaba ibn Zahdam said, “We were with Sa‘Td ibn al-‘As in Tabaristan. He stood up and said, ‘Which one of you has offered salat al-khawf with the Messenger of Allah (God’s peace and blessings be upon him)’. Hudhayfa said, ‘I did’ ”. He then offered one ra&a with one group and the second ra&a with another group, and they did not offer any other rak^a. This conflicts extensively with the original form of the prayer. A similar tradition is related from Ibn ‘Abbas, who said, “Prayer, through the tongue of your Prophet, in a settlement is four rakfas, two while travelling, and a single rak^a in khawf”. Al-ThawrT permitted this description.

第六种描述见于阿布·伯克尔的传述以及贾比尔传自先知（愿主赐予他平安与祝福）的传述中：先知让两组人中的每一组各带领两拜（两个拜）。哈桑（巴士拉的哈桑）依此作出了裁断。其中有证据表明，伊玛目的意图与跟随者的意图可能不一致，因为他意在完整礼拜，而他们则是在缩短礼拜。此段圣训由穆斯林从贾比尔处辑录。

The sixth description occurs in the tradition of Abu Bakr and in the tradition of Jabir from the Prophet (God’s peace and blessings be upon him) that he led each of the two groups in two-ra^as at a time. Al-Hasan (al-Basri) issued his opinion in accordance with this. In this there is an evidence of the possible discrepancy between the niyya of the imam and the that of the followers, for he intends the full prayer while they are curtailing it. It has been recorded by Muslim from Jabir.

第七种描述见于伊本·欧麦尔传述的圣训：先知（愿安拉赐予他尊崇与平安）被问及怯懦时的拜（صلاة الخوف）时说："伊玛目与一群人出列，伊玛目带领他们做一拜。这时，另一群面对敌人、尚未礼拜的人站在那里。与他同在的人做完一拜后，退到尚未礼拜者的位置上，但他们不作讲词（终止礼）。然后，尚未礼拜的人出列，与他一同做一拜。伊玛目在做完两拜后离开，每一群人在伊玛目离开后各自再单独做一拜。因此每一群人都做了两拜。如果遭遇的威胁严重，人们可以站着或骑在牲畜上礼拜，面向克尔白或不面向。" 持此描述的有阿什哈卜、马立克以及一批教法学家。艾布·欧麦尔说，那些采纳伊本·欧麦尔这一圣训的人的证据是：这一描述经由麦地那教法学家的传述而流传，而他们是传述上的权威，与持相反观点者相对。此外，这一描述也更符合原则，因为第一群和第二群人只有在先知（愿安拉赐予他尊崇与平安）完成拜功之后才做第二拜，而这在所有拜功中都被公认的"延迟履行"的做法中是众所周知的。

The seventh description occurs in the tradition of Ibn TJmar from the Prophet (God’s peace and blessings be upon him) that when he was asked about salat al-khawf said, “The imam and one group of people step out and the imam leads them in one rafaa, when a second group from among them that is facing the enemy has not prayed. When those with him have prayed a ra&a, they move back to the positions of those who have not, but they do not make the salutation. Those who have not prayed as yet then step out and pray a rak^a with him. The imam then moves away after having prayed two rak^as^ and each group then prays by itself a rak^a after the departure of the imam. Thus each group prays two rakfas. If the threat of attack is grave the men may pray while standing or while riding, facing the qibla or otherwise”. Among those who upheld this description are Ashhab, Malik, and a group of jurists. Abu TJmar said that the proof of those who adopted this tradition of Ibn TJmar is that it has been reported through the transmission of the jurists of Medina, who are authorities in transmission against those who adopted an opposite view. In addition, it is also more in conformity with the principles as the first and the second groups did not pray the second rak<a except after the Messenger of Allah (God’s peace and blessings be upon him) had completed his prayer, and this is well-known in the practice of delayed performance that is agreed upon for all prayers.

大多数教法学家认同这段圣训所提到的内容，即在危险严重的情况下，可以面向克尔白或不面向克尔白礼拜，且无需表现出鞠躬或叩头的动作。艾卜·哈尼法持反对意见，他说：“处于遭受攻击的恐惧之中的人，只能面向克尔白礼拜；心神极度专注的人也是如此。”产生分歧的原因在于此说与既定原则相冲突。

Most of the jurists uphold what has been mentioned in this tradition about the gravity of the attack that it is permitted to pray while facing the qibla or without facing it, and without there being any indication of bowing or prostration. Abu HanTfa opposed this saying: “One under an apprehension of attack is not to pray, except while facing the qibla, nor one in a state of intense absorption”. The reason for disagreement over this stems from its conflict with the principles.

一群法学家认为,所有这些描述都是允许的,受托者(mukallaf)可以依照他所偏好的那一种方式礼拜。也有人说,这种差异是因为各场战役所在地点的不同。

A group of jurists maintained that all of these descriptions are permissible, and the mukallaf (subject) may pray in accordance with the one he prefers. It is also said that this discrepancy is because of the difference of the location (of each battle).