他们(法学家)一致认为,斋月夜间的拜功比其他月份的夜间拜功更为可取,因为先知ﷺ说过:“凡在斋月的夜晚因信仰并唯为真主而礼拜与崇拜者,他以往的罪过将获得赦免。”塔拉维哈拜功(即斋月夜间的集体拜功)是可取的,这一做法由欧麦尔开创于清真寺中。然而,他们对于塔拉维哈拜功与夜间后半段的拜功孰更有价值存在分歧,后者即先知ﷺ所偏好的拜功。多数学者认为夜间后半段的拜功更有价值,因为先知ﷺ说过:“最好的拜功是在家中所做的拜功,除了义务拜功之外。”欧麦尔还有一句话:“你们为之舍弃睡眠的拜功,其价值更大。”

They (the jurists) agreed that the Ramadan night prayer is more desirable than the night prayer during any of the other months, because of the words of the Prophet (God’s peace and blessings be upon him), “He who celebrates the Ramadan nights praying and worshipping because of his faith and only for Allah’s sake will be forgiven all prior sins that have issued forth from him”. The (jurists agreed that the) tarawih prayers, the congregation in the mosque for which was started by TJmar, are desirable. They differed, however, on whether these (night prayers during Ramadan known as tarawih) have greater merit or the prayers during the later part of the night, that is, the prayer preferred by the Messenger of Allah (God’s peace and blessings be upon him). The majority held that the prayers of the later part of the night have greater merit because of the words of the Prophet (God’s peace and blessings be upon him), “The best prayer is the prayer in your houses, except .the obligatory prayers”. There is also TJmar’s saying that “those for which you give up sleep have greater merit”.

他们在斋月夜晚人们应当做的较为推荐的拉克尔特数目上存在分歧。马立克在其一种观点中，以及艾卜·哈尼法、沙斐仪、艾哈迈德和达乌德，都主张除了维特尔拜以外做二十拉克尔特。伊本·嘎西姆从马立克那里记载，马立克曾倾向于做三十六拉克尔特，再加上维特尔拜的三拉克尔特。

They disagreed about the preferred number of rak'as that are to be undertaken by the people during the nights of Ramadan. Malik, in one of his opinions, Abu HanTfa, akShaficT, Ahmad, and Dawud preferred twenty rak^as excluding witr. Ibn al-Qasim has recorded from Malik that he used to prefer offering thirty-six raFa?58 plus three of witr.

他们之间分歧的原因，来自于这一问题上传述的歧异。马立克引述叶齐德·伊本·鲁曼的话说：“在欧麦尔的时代，人们礼二十三拉克尔。”伊本·艾卜·舍拜引述达五德·伊本·盖斯的话，他说：“我在欧麦尔·伊本·阿卜杜勒·阿齐兹和艾班·伊本·奥斯曼的时代与人们一同礼拜，他们礼三十六拉克尔，另加三拉克尔作为威特尔。”伊本·古拉西姆引述马立克的话说，这是较早的规定，即礼三十六拉克尔。

The reason for their disagreement comes from the conflict of transmission over this, as Malik has related from YazTd ibn Ruman that he said, “The people, in the time of TJmar, used to pray twenty-three rak'as. Ibn Abu Shayba has reported from Dawud ibn Qays, who said, ‘I prayed with the people during the time of ffJrnar ibn cAbd al-SAziz and Abban ibn TJthman and they used to pray thirty-six rak'as and offered (another) three as witr'”. Ibn al-Qasim has reported from Malik that this was the earlier directive, that is, praying thirty-six fakfas.