他们一致认为，晨礼前的两拜属于逊奈（圣行），因为先知一直坚持履行这两拜，比任何其他副功拜的拜数都更为坚持。先知（愿主赐他平安与慰问）之所以如此，是因为他认为履行这两拜是可嘉的；他也曾在日出之后补行这两拜，那是因为他（一次）睡过头，直到日出之后才醒来，于是他把整个晨礼作为补拜来完成。关于这一点，学者们在若干问题上存在分歧，其中之一便是这两拜中所推荐诵读的（古兰经）经文。

They agreed that the two ra&as in the morning are sunna because of their being persistently observed by the Prophet (God’s peace and blessings be upon him), more so than the raka^as of any other supererogatory prayer. He (God’s peace and blessings be upon him) did so because he considered performing them as desirable and also because he performed them as qada? after sunrise—when he had (once) overslept till after sunrise—thus praying the whole morning prayer as qadtf. They disagreed about it in (several) issues, one of which is the recommended (Quranic) recitation in it.

根据马立克的观点，在其中（礼拜中）推荐只诵读《古兰经》的母章（Umm al-Qur'an）。沙斐仪（Al-Shafi'i）说，如果在其中诵读母章并配上另一章短篇经文，也没有问题。艾卜·哈尼法（Abu Hanifa）说，关于在其中推荐诵读的内容并没有可考的先例，允许一个人诵读他夜间所定的那部分《古兰经》。

According to Malik it is recommended that only the umm al-Qur'an be recited in it. Al-Shafi T said that c there is no harm if the umm al-Qur'an is recited in it along with another short sura. Abu HanTfa said that there is no recorded precedent in it for recommended recital, and it is permitted that a person may recite from his nightly portion of Quranic recitation.

他们之间产生分歧的原因，在于这一礼拜中先知（愿真主的赞颂与祝福降临于他）所诵读内容的传述存在差异，也在于他们对礼拜中应当诵读什么的认定存在分歧。传述中说，先知（愿真主的赞颂与祝福降临于他）“早晨时曾礼两拜轻短的拜”。又有传述来自阿伊莎，她说：“那两拜是如此之短，以至于我怀疑他在其中是否诵读了《古兰经》的母章（Umm al-Qur'an）。”表面上的含义是，他在其中只诵读了《古兰经》的母章。阿布·胡莱赖（Abu Hurayra）的传述见于艾卜·达五德的圣训集，说先知“在其中诵读‘你说：他是独一的真主’……以及‘你说：信道的人们啊’……”。采用阿伊莎传述的人选择只诵读母章；采用第二种传述的人则选择诵读母章与一章短篇。至于那些遵循下述原则的人：礼拜中不应固定某种特定的诵读内容，因为至高者说：“你们就应当诵读你们所易诵的《古兰经》。”他们认为，人可以诵读自己所喜欢的内容。

The reason for their disagreement is the variation in the reported recitation by the Prophet (God’s peace and blessings be upon him) in this prayer, and also their disagreement about the identification of recitation in the prayer. It is related about the Prophet (God’s peace and blessings be upon him) “that he used to observe two light [short] rak'as in the morning”, and it is related from ^A’isha, who said, “They [the two rakfas} were so short that I wondered whether he had recited in them the umm al-Qur'an”. The apparent implication of this is that he used to recite only the umm al-Qur'an in them. It is related through Abu Hurayra, as recorded by Abu Dawud, that “he [the Prophet] used to recite ‘Say, God is One ..and ‘Say, O disbelievers . . ?, in them”. Those who adopted Aisha’s tradition chose the recitation of the umm al-Qur'an alone, while those who adopted the second tradition chose to recite the umm al-Qur'an and a short sura. Those who abided by their principle that no specific recitation is to be fixed for prayers, because of the words of the Exalted, “So recite of it that which is easy [for you]”,154 said that the person is to recite what he likes.

第二个问题涉及为此推荐的诵读方式。马立克、沙斐仪以及大多数其他法学家认为，推荐的是默念（不出声地诵读）。另有一些法学家坚持认为，推荐的是大声诵读；还有一些法学家则允许（礼拜者）在默念与大声诵读之间自由选择。

The second issue concerns the manner of the recitation that is recommended for it. Malik, al-Shafici and most of the other jurists held that the recommendation is to recite it inaudibly. A group of jurists maintained that the recommendation is for audible recitation, while another group granted a choice (to the worshipper) between reciting it inaudibly and audibly.

对于此事的分歧，源于各段圣训所隐含之义的冲突。在前述阿伊莎的圣训中，其表面所含之义是：“先知（愿真主赐福并平安于他）在那些拜中默诵（小声诵读）。”若非如此，阿伊莎便没有理由怀疑先知是否在其中诵读了《古兰经》的开端章（Fatiha）。而关于艾卜·胡莱赖传述的圣训，其表面之义是：他曾听到先知在拜中诵读“你说：‘诸不信道者啊！……’”和“你说：‘真主是独一的……’”，并且先知的诵读是大声的，因为若非如此，艾卜·胡莱赖便不会知道他在其中诵读了什么。 主张以取舍之法处理这两段圣训的人，若选择艾卜·胡莱赖的传述，便主张大声诵读；若选择阿伊莎的传述，便主张默诵。而主张以调和之法处理的人，则认为礼拜者可以有所选择。

The reason for disagreement in this stems from the conflict of the implied meanings of the traditions. In the (preceding) tradition of cA>isha the apparent implied meaning is that “the Prophet (God’s peace and blessings be upon him) used to recite inaudibly in them”. If this had not been the case c A>isha would not have had reason to doubt whether the Prophet recited the .umm a I-Qur'an in them. The apparent meaning of what has been related frOni Abu Hurayra is that he used to recite “Say, O disbelievers . . .,” and “Say Allah is One . . .”, in them, and thatthe recitation of the Prophet (God’s peace and blessings be upon him) used to be audible, for had this not been the case Abu Hurayra would not have come to know what he was reciting in them Those who adopted the method of preference in these two traditions either upheld the audible recitation, when the tradition of Abu Hurayra was preferred, or they upheld inaudible recitation, when the tradition of ‘A^sha was preferred. Those who upheld the method of reconciliation upheld a choice for the worshipper.

第三个问题涉及这样一种情况:一个人还没有做两拉克尔(两拉克尔的礼拜),却发现伊玛目正在主持义务拜;或者他进入清真寺想做两拉克尔,却发现义务拜即将开始。对此,马立克认为:如果他进入清真寺时义务拜正在举行,那么他应与伊玛目一起礼拜,而不应在清真寺内做两拉克尔(当伊玛目正在进行义务拜时)。如果他还没有进入清真寺,并且不担心赶不上伊玛目的一个拉克尔,他可以在清真寺外做这两拉克尔;但如果他担心会失去一个拉克尔,就应当先与伊玛目一起礼拜,然后在日出之后再做这两拉克尔。 艾布·哈尼法同意马立克关于"已进入清真寺"与"尚未进入"两种情况须加以区分的看法,但在具体裁决上与他有所不同。他说,只要此人认为自己能与伊玛目一起做晨礼的一个拉克尔,就可以在清真寺外做这两拉克尔。 沙斐仪则说,如果规定的拜已经开始,此人既不应在清真寺内做这两拉克尔,也不应在清真寺外做。 伊本·孟齐尔转述,有一群人允许在伊玛目主持义务拜期间于清真寺内做这两拉克尔,但这是一种偏离正道的主张。

The third issue is about case of a person who has not offered the two rak'as and finds the imam engaged in the (obligatory) prayer, or who enters the mosque to offer the two rak as, but finds that c the obligatory^ prayer is about to commence. In such a case, Malik held that if he enters the mosque and the obligatory prayer is being performed, then he is to pray with the imam and not to offer the two rakfas in the mosque (when the imam is observing the obligatory prayer). If, however, he has not entered the mosque and he does not fear losing a rak^a with the imam, he may offer the two ra&as outside the mosque, but if he is afraid of losing a rak^a he should pray with the imam and then offer them after sunrise. Abu HanTfa agreed with Malik in making the distinction between the case of a person having entered the mosque or not yet having done so, but he went against him in the detailed ruling. He said that the person may pray outside the mosque as long as he thinks that he will be able to offer one rak*a of the morning prayer with the imam. Al-ShafiT said that if the prescribed prayer has commenced he is not to offer the two rak'as inside or outside the mosque. Ibn al-Mundhir has related that a group permitted the offering of the two rak^as inside the mosque while the imam is observing the (obligatory) prayer, but this is a deviant opinion.

他们产生分歧的原因，在于对先知（愿主赐予他平安与祝福）所说的这句话理解不同：“如果拜克已经开始举行，那么除了规定的拜克之外，就不应再有其他拜克。”主张此圣训具有普遍含义的人，认为无论在清真寺外还是寺内，只要规定的拜克已经开始，都不允许礼晨礼前的两拜圣拜（两个拉克尔）。而将此含义限定于寺内礼拜的人，则允许在清真寺外礼拜，只要不致错过义务拜，或义务拜的一部分尚未失去。 按照主张普遍含义者的理解，此禁令的“illa”（缘由）在于：人因忙于附加的拜功而疏忽了义务拜。按照将其限于清真寺者的理解，其缘由则在于：同时举行两种拜功，会与伊玛目相违背。 据阿布·萨拉马·本·阿卜杜勒·拉赫曼传述，他说：“有些人听到了拜克的召唤，便起身礼拜。安拉的使者（愿主赐予他平安与祝福）出来对他们说：‘同时两拜？同时两拜？’”他说，这发生在晨礼的时间，所指的正是晨礼义务拜之前的那两个拉克尔。

The reason for their disagreement arises from their dispute over the meaning of the words of the Prophet (God’s peace and blessings be upon him), “If the prayer has commenced, then, there is no other prayer but the one prescribed”. Those who adopted the general implication of this tradition did not allow the two morning rak^-as, either outside the mosque or inside it, if the prescribed prayer had commenced. Those who restricted this meaning to apply to praying inside the mosque permitted praying outside the mosque as long as the obligation is not lost, or if a part of the obligation is not lost. The underlying meaning (<illa) of the proscription, according to those who adopted the general meaning, is the occupation with supererogatory prayers to the neglect of the obligatory prayers. The underlying meaning according to those who restricted this to the mosque is the offering of two prayers at the same time as that would amount to going against the imam. It is related from Abu Salama ibn Abd al-Rahman.that c he said, “Some people heard the prayer being undertaken so they stood up to pray. The Messenger of Allah (God’s peace and blessings be upon him) came out to them and said, ‘Two prayers at one time? Two prayers at one time?’ He said that this was during the time of the morning prayer and about the two rakfas that are before the obligatory morning prayer”.

马立克与艾布·哈尼法在以下问题上存在分歧：在判断一个人应当先做两拜的副功拜（sunna），还是加入伊玛目的集体拜时，应当以义务拜的哪一部分为准。这一分歧源于两人对于确保获得集体拜功德的那部分理解不同。此外，两人还存在分歧：集体拜的功德是否大于两拜副功拜。 那些认为一旦错过义务拜的一拉卡，便失去集体拜功德的人说：只要义务拜的一拉卡尚未错过，他便可以先做两拉卡的副功拜。那些认为只要与伊玛目一同做了哪怕一拉卡义务拜，便能获得集体拜功德的人，依据的是先知ﷺ的话：“谁赶上了一拉卡的拜，就算赶上了那拜。”也就是说，他获得了该拜的功德。他们将这段圣训理解为具有普遍适用性，涵盖有意放弃拜功的人，以及并非出于选择而错过的人。因此他们认为，只要他认为自己能够赶上至少一拉卡（与伊玛目一同），他便可以先做副功拜。 马立克则将这段圣训（安拉至知）解释为适用于有意错过义务拜的人。因此他认为，如果此人错过了其中哪怕一拉卡，便失去了该拜的功德。

Malik and Abu Harnfa disagreed over the portion of the obligatory prayer that is to be taken into account in determining whether a person should first engage in the two sunna rak as or join the c imam. The dispute stems from their disagreement over the portion that ensures securing the merit of the congregational prayer. Further, there is disagreement over whether the congregational prayer is greater in merit than the two raPas. Those who maintained that by losing a rak'a of the obligatory prayer the credit for the prayer with the congregation is lost said that he may remain occupied with the two ra&as as long is a ra&a of the obligatory prayer is not lost. Those who maintained that he secures the merit (of the congregation) as long he prays even a single rak^a of the obligatory prayer (with the imam), said so because of the words of the Prophet (God’s peace and blessings be upon him), “He who has caught a rakfa of a prayer has caught the prayer”, that is, he secures its merit. They interpreted this tradition so as to convey a general application covering one relinquishing the prayer intentionally or without exercising a choice, and thus said that he may remain occupied with it as long as he thinks that he can catch at least one rak^a (with the imam). Malik interpreted this tradition (Allah knows best) to apply to a person who has missed the obligatory prayer intentionally. He therefore held that if he misses a single rak^a from it he loses its merit.

那些允许在正式拜功已开始时于清真寺内补做晨礼两拜的人，其观点的理由基于两种原因之一：要么在他们看来这段圣训并不可靠，要么这段圣训没有传到他们那里。艾布·伯克尔·伊本·欧慕尔·蒙迪尔曾说，这是一段可靠的圣训，即先知（愿主赐他平安与慰笃）所说的话：“拜功已经开始，那么除了所规定的拜功之外，就不应再有其他拜功。”艾布·欧麦尔·伊本·阿卜杜勒·巴尔也宣布它是可靠的，并且它的可靠性也传自伊本·麦斯欧德。

The reason for the opinion of those who permitted the two morning rak'as inside the mosque when the obligatory prayer had commenced is based on one of two reasons: either the tradition did not prove authentic in their view or it did not reach them. Abu Bakr ibn al-Mundhir has said that it is an authentic tradition, that is, the words of the Prophet (God’s peace and blessings be upon him) “If the prayer has commenced; then, there is no other prayer but the one prescribed”. Abu TJniar ibn <Abd al-Barr has also declared it authentic, and its authenticity is also related from ibn Mas ud.

第四个问题是关于因早晨（义务）拜而错过的晨间拜的补拜（qada）时间。一群教法学家认为，此人应在早晨（义务）拜之后补行这些拜。持此观点的有阿塔·本·阿比·拉巴赫的弟子伊本·朱赖哲（Ibn Jurayj）。另一群教法学家则认为，此人应在日出之后补拜。其中一些学家为此规定了一个固定不变的时间，另一些学家则认为时间是灵活的，说他可以从日出之时直到太阳西斜之前补拜，但不可在太阳西斜之后补拜。在这些主张补拜的学家中，有些人认为补拜是一种推荐（sunna），另一些人则认为此人可以自行选择。补拜的依据是先知ﷺ在睡过头时，于日出之后补行了这些拜。155

c The fourth issue is about the time of their qada* when they have been missed because of offering the morning (obligatory) prayer. A group of jurists said that the person is to offer them as qadd* after the (obligatory) morning prayer. This opinion was held by cApP ibn Jurayj. Another group of jurists said that he is to offer them as qadd after sunrise. Some of these jurists determined this inflexible time for it, while others declared it to be flexible saying that he may offer them from the time of the rising of the sun up to the time of its decline, but he is not to offer them after the declining of the sun Some of these jurists, who upheld his offering them as qad&, considered it a recommendation, while others granted the person a choice. The basis for praying them as qadd? is the Prophet’s praying them as qadd after sunrise when he overslept.155