他们一致认为日食时的拜功是圣行（逊奈），并且应当集体进行。他们在以下几点上存在分歧：拜功的形式、拜功中诵读的方式、允许举行的时间段，以及讲演（呼图白）是否为其条件之一。此外，他们还对月食时是否应举行同类拜功存在分歧。因此，本主题共有五个问题。

They agreed that the prayers for the solar eclipse are a sunna and that they are to be undertaken in a congregation. They disagreed about its description, about the description of the recitation during it, about the timings during which it is permitted, and also whether a sermon is one of its conditions. They also disagreed on whether the same sort of prayer is to be performed in the case of a lunar eclipse. There are thus five issues under this topic.

马立克、沙斐仪、汉志地区大多数教法学家以及艾哈迈德认为，日食礼拜由两拜组成，每拜中鞠躬两次。艾布·哈尼法和库法学者则认为，日食礼拜由两拜组成，其形式与开斋节和星期五的聚礼礼拜相同。

Malik, al-ShafiT, the majority of the jurists of Hijaz, and Ahmad maintained that the eclipse prayer comprises two rakfas with the rukff (bowing) occurring twice in each. Abu HanTfa and the Kufis held that the eclipse prayer is comprised of two rafcas on the pattern of the <id and Friday prayer.

他们之间产生分歧的原因，在于关于此问题的圣训之间存在冲突，也在于其中一些圣训与类比推理之间存在冲突。这是因为在阿伊莎的圣训中有如下记载，她说：“在使者ﷺ在世时，发生了日食。他带领众人礼拜，站立诵读了很长时间，然后鞠躬，鞠躬的时间也很长。接着他直起身，又诵读了很长时间，但比第一次短，之后又鞠躬很长时间，但比第一次的鞠躬短。随后他起身并叩头一次，然后坐起，再次叩头。第二拜rak'a也是如此。之后，太阳重新放光明时，他便离开了。”同样，通过伊本·阿拔斯的圣训也有相同的记载，即每一拜中有两次鞠躬，这一点同样得到确认。阿布·欧麦尔说，这两段是关于此问题所流传的最可靠的圣训。

The reason for their disagreement stems from the conflict of traditions on the issue and the conflict of analogy with some of them. This is so as it has been established in the tradition of A’isha, in which she said, “A solar eclipse occurred during the period of the Messenger of Allah (God’s peace and blessings be upon him). He led the people in prayer, and stood praying for a long time after which he made the bow and bowed a long time. He then straightened up and prayed for a long time, but this was shorter than the first, after which he bowed for a long time, but this was shorter than the first bow. Thereafter he raised himself and prostrated once. He then sat up, then prostrated again. He then did the same in the second rak^a. He then went away when the sun had brightened again”. It is also established’ in the same manner through the tradition of Ibn cAbbas, that is, two bows in a rak^a. Abu TJmar has said that these two are the most authentic traditions that have been related on the topic.

那些依据这两段圣训、并因传述依据而优先采用它们的学者说，日食拜由两次鞠躬组成于一个拜中。另有传述见于艾布·伯克尔、萨穆拉·本·朱农达卜、阿卜杜拉·本·欧麦尔和努尔曼·本·拜书尔的圣训中，称先知（愿主赐福并平安于他）在日食时像主麻拜那样，礼了两拜。艾布·欧麦尔·本·阿卜杜勒·巴尔说，所有这些都是可靠且广为人知的圣训，其中最好的是艾布·古拉巴转述努尔曼·本·拜书尔的那段，他说：“安拉的使者（愿主赐福并平安于他）在日食时带领我们礼拜，就像你们的拜一样，你们每两拜一次鞠躬和叩头，寻求安拉的恩赐，直到太阳重新明亮。”那些因这些圣训数量众多、且与类比相符（即与其他拜相符）而优先采用它们的学者说，日食拜是两拜。卡迪（伊本·鲁世德）说，萨穆拉的这段圣训由穆斯林辑录。

Those who relied on these two traditions and preferred them over the others on the basis of transmission said that the eclipse prayer comprises two ruktifc in a single rak*-a. It has also been related in the traditions of Abu Bakr, Samura ibn Jundab, cAbd Allah ibn TJmar, and al-Ntfman ibn Bashir that the Prophet (God’s peace and blessings be upon him) prayed two rakfas during an eclipse like the prayer of 9W. Abu <Umar ibn (Abd al-Barr has said that all these are authentic and well-known traditions andF the best of these is the tradition of Abu Qalaba from al-Nucman ibn Bashir, who said, “The Messenger of Allah (God’s peace and blessings be upon him) led us in prayer during an eclipse like your prayer where you bow and prostrate two rak'as at a time, seeking the favour of Allah till the brightening of the sun”. Those who preferred these traditions, because of their large number and their conformity with analogy, that is, conformity with the other prayers said that the eclipse prayer is two rakfas. The QadT (Ibn Rushd) said that the tradition of Samura has been recorded by Muslim.

阿布·欧麦尔说，总体而言，每一派都采纳了其前辈所传述的圣训，因此，一些法学家认为这一切都属于可以自由选择的事情。主张此说的人中有塔巴里。卡迪（伊本·鲁世德）说，这种做法更好，因为调和优于偏取。阿布·欧麦尔说，关于日食拜，有人传述在两拜中鞠躬十次、两拜中八次、两拜中六次、两拜中四次，但这些传述的途径不可靠。阿布·伯克尔·伊本·敢都尔和伊斯哈格·伊本·拉胡韦说，这一切相互印证，并不矛盾，因为这里所考虑的是太阳的明亮程度，而鞠躬次数的增加，是依照日食期间太阳明暗的变化而定的，日食拜就是在那期间举行的。据传，阿拉·伊本·齐雅德认为，信士在从鞠躬姿势抬起头时应看向太阳。如果太阳已经变亮，他应当叩头，并加做第二拜；如果在第一次鞠躬时太阳仍未变亮，他应再次鞠躬，然后再看太阳，如果仍未变亮，就在第一拜中第三次鞠躬，如此继续，直到太阳变亮为止。伊斯哈格·伊本·拉胡韦曾说，一拜中不应超过四次鞠躬，因为超过此数的做法未曾从先知（愿真主的赞颂与安拉的祝福降临于他）那里得到证实。阿布·伯克尔·伊本·敢都尔说：“我们的一些同道曾说，日食拜中的选择权已经确立，选择权在于信士，如果他愿意，可以在一拜中鞠躬两次、三次或四次。”但他并不认为这种说法成立，而是认为这些记载表明，先知（愿真主的赞颂与安拉的祝福降临于他）在若干次日食期间曾长时间礼拜。 卡迪（Ibn Rushd）说："他所提到的内容，已由穆斯林（Muslim）记录。我不明白艾布·欧玛尔（Abu 'Umar）为何说这些是通过弱传述链传来的。至于一拉克尔中鞠躬十次，只有艾布·达五德（Abu Dawud）一人记载。"

Abu ‘Umar said that on the whole each group adopted the traditions that had been reported by their predecessors, and for that reason some of the jurists have held that all this is a matter of choice. One of those who said this is al- Tabari. The Qadi (Ibn Rushd) said that this is better, as reconciliation is better than preference. Abu TJmar said that in the case of the eclipse prayer ten ruku's in two rak<asy eight in two, six in two, and four in two have been reported, but through channels that are unreliable. Abu Bakr ibn al-Mundhir and Ishaq ibn Rahwayh have said that all this is mutually supportive and not conflicting as the consideration here is given to the brightening of the sun, and the excess in bowing occurred in accordance with variation in the brightening of the sun during the eclipse in which prayer was offered. It is related from al- c Ala5 ibn Ziyad that in his view the worshipper should look at the sun when he raises his head from the bowing posture. If the sun has brightened he should prostrate and add to it a second rakat but if it has not brightened in the first ruku he should bow a second time and then look at the sun again, and if it has still not brightened he should bow a third time in the first rak'a and continue this way till the sun brightens up. Ishaq ibn Rahwayh used to say that this is not to exceed four ruku's in one rak'a, as an excess beyond that has not been established from the Prophet (God’s peace and blessings be upon him). Abu Bakr ibn al-Mundhir has said: “Some of our colleagues used to say that a choice in the matter of the eclipse has been established, and the choice lies with the worshipper, if he likes he may bow twice in one rak'a, or thrice, or four times”. He did not, however, consider this to be valid, but he maintained that these records imply that the Prophet (God’s peace and blessings be upon him) prayed at length on a number of occasions during the eclipses. The QadT (Ibn Rushd) said: “What he has mentioned has been recorded by Muslim and I do not know how Abu TJmar has said that these have been reported through weak channel. As for ten ruku's in a rak'a, it has been reported by Abu Dawud alone”.

他们对这一礼拜中诵读的性质存在分歧。马利克和沙斐仪认为，此礼拜中的诵读应当默诵。阿布·尤苏夫、穆罕默德·伊本·哈桑、艾哈迈德以及伊斯哈格·伊本·拉胡耶则认为，此礼拜中的诵读应当大声诵读。

They disagreed about the (nature of the) recitation in this prayer. Malik and al-Shafi i c held that the recitation in it is to be inaudible. Abu Yusuf, Muhammad ibn al-Hasan, Ahmad, and Ishaq ibn Rahwayh maintained that the recitation in it is to be audible.

由于两者分歧的原因在于，关于此问题的传述在其所示之义和用词形式上存在冲突。因此，伊本·阿拔斯所传的可靠圣训之义是：先知（愿真主赐他平安与祝福）在其中是默念的，原因在于伊本·阿拔斯所说的关于先知的话，即“他在其中礼拜的时长相当于《黄牛章》的长度”ﷺ。同样，他也明确传述道：“我站在真主的使者（愿真主赐他平安与祝福）的一侧，却没有听到他说的一个字。”ﷺ另有一段经由伊本·伊斯哈格从阿伊莎传来的圣训，内容关于……5

The reason for their disagreement arises from the conflict of traditions on the subject with respect to their implications and the form of words used. Thus, the implication of the authentic tradition of Ibn cAbbas is that the Prophet (God’s peace and blessings be upon him) recited inaudibly in it, because of Ibn cAbbas’s words about the Prophet, “that he prayed in it equal to the length of surat al-Baqara”. The same is narrated from him expressly that he said, “I stood on one side of the Messenger of Allah (God’s peace and blessings be upon him) and I did not hear a word from him”. It has been related through Ibn Ishaq from A isha about c5

在日食礼拜中，她说：“我侧耳倾听他的诵读，猜测他诵读的是《古兰经》的黄牛章（Surat al-Baqara）。”

the eclipse prayer that she said, “I listened intently to his recitation and guessed that he recited surat al- Baqara”.

那些主张这些圣训的人说,在该拜中的诵读应当是默诵的。基于这些圣训所提到的内容,马立克和沙斐仪认为,应当在第一拉克尔诵读《黄牛章》,第二拉克尔诵读《伊姆兰的家属章》,第三拉克尔诵读《黄牛章》的一百五十节经文长度,第四拉克尔诵读《黄牛章》的五十节经文长度,并且在每个拉克尔中都诵读《古兰经》的开端章。他们也根据先知(愿真主赐他慈安与祝福)所说的“白天的拜功是默诵的”这一传述来支持自己的观点,但也有与此圣训相反的传述。其中之一是这样的报导:先知(愿真主赐他慈安与祝福)在日蚀拜的某一拉克尔中诵读了《星辰章》,这意味着他必定是大声诵读的。艾哈迈德和伊斯哈格便借助苏富延·本·哈桑从祖海里、从欧尔沃、从阿伊莎传来的圣训来支持这种观点,即“先知(愿真主赐他慈安与祝福)在日蚀拜中大声诵读”。艾卜·欧麦尔说,苏富延·本·哈桑并非可靠的传述者。他主张此段圣训也由其他人以旁证的方式从祖海里、从阿卜杜勒·拉哈曼·本·素莱曼·本·卡西尔传述,而这些人的传述都不见于祖海里的圣训中。此外,前文提到的伊本·伊斯哈格从阿伊莎传来的圣训也与之相悖。这些教法学家还以类比(qiyās al-shabah)来论证,认为在白天以集体形式举行的属于圣行的拜功中,诵读必须是大声的,其依据便是求雨拜和求降雨拜(istisqā')。

Those who preferred these traditions said that the recitation in it is to be inaudible, and because of what has been mentioned in these traditions, Malik and al-Shafi T considered c it desirable to recite surat al-Baqara in the first rak'a, surat Al 'Imran in the second, the length of one hundred and fifty verses of surat al-Baqara in the third, the length of fifty verses of surat al- Baqara in the fourth, and to recite the umm al-QuBdn in each one of these rak'as. They preferred their opinion also on the basis of what has been related from the Prophet (God’s peace and blessings be upon him) that he said, “The prayers during the day are inaudible”, but there are traditions that oppose this tradition. One of these is the report “that the Prophet (God’s peace and blessings be upon him) in one of the rak'as of the eclipse prayer recited sural al-Najm'\ and this means that, he must have recited audibly. Ahmad and Ishaq used to support such an opinion through the tradition of Sufyan ibn al-Hasan from al-Zuhri from TJrwa from cA>isha “that the Prophet (God’s peace and blessings be upon him) recited audibly in a prayer of the solar eclipse”. Abu ‘Umar has said that Sufyan ibn al-Hasan is not a reliable narrator. He maintained that his tradition was also narrated by others (by way of mutabaty from al-Zuhri from ‘Abd al-Rahman ibn Sulayman ibn KathTr and none of them is to be found in the tradition of al-Zuhri. Further, the traditipn of Ibn Ishaq from ‘A’isha that has preceded opposes it. These jurists also supported their argument with qiyds al-shabah, saying that recitation in a sunna prayer that is observed in a congregation during the day must be. audible, and the basis for this are the prayer for and that for rain (istisqd*).

他们对举行这一礼拜的时间有不同看法。阿勒-沙斐仪说，它可以在任何时候举行，无论是禁止礼拜的时间还是不禁止的时间。艾卜·哈尼法认为，不应在禁止礼拜的时间举行。伊本·瓦哈卜引述马立克的话说：“日食礼拜只能在允许举行副功礼拜的时间举行。”伊本·古拉斯姆引述说，通行的做法是从日出到太阳偏西时举行。

They disagreed about the time in which it is to be observed. Al-ShafiT said that it may be observed at all times, those in which prayer is prohibited and those in which it is not. Abu HanTfa held that it is not to be observed in timings in which "prayer is prohibited. Ibn Wahb has related from Malik that he said: “Prayer for the solar eclipse is not to be observed except in timings in which supererogatory prayers are permitted”. Ibn al-Qasim has related that the established practice is to observe it from sunrise up to the decline of the sun.

他们在这一问题上意见分歧，根源在于对禁止礼拜的时段里哪些类别的拜功不得举行这一问题的争论。主张禁令适用于这些时段内的所有类别拜功的人，不允许在此时段举行日食拜或任何其他拜功。主张这些圣训仅限于拜功中的叠加功修（nawafil），而他们认为日食拜是圣行（sunna）的人，则允许在此时段举行（日食拜）。主张此拜属于叠加功修的人，同样不允许在被禁止的时段举行。至于伊本·盖西姆传自马立克的那则传述，除了它与"克斯夫"（ctd）拜相似之外，并无其他依据。

The reason for their disagreement on this issue springs from their dispute over the categories of prayer that are not to be observed during the prohibited periods. Those who held that the prohibition applies to all categories of prayer during these periods did not permit the observance of the eclipse prayer or any other prayer in such timings. Those who maintained that these traditions are confined to the supererogatory prayers, and the eclipse prayer according to them is a sunna, permitted its observance (in such timings). Those who maintained that this prayer is supererogatory did not permit it either in the proscribed, timings. The report of Ibn al-Qasim from Malik, however, has no basis except its semblance to the ctd prayer.

他们还对日食拜之后是否需要讲道存在分歧。沙斐仪认为讲道是其条件之一。马立克和艾卜·哈尼法则认为日食拜之后不应讲道。他们分歧的根源在于:先知穆罕默德ﷺ完成日食拜之后向众人讲话的根本原因究竟是什么。这一点见于阿伊莎的圣训。她传述:"先知ﷺ拜完之后,太阳已经放光,他赞颂安拉、赞美安拉,然后说:'太阳和月亮是安拉的两个迹象,它们不会因为任何人的死亡或生存而失去光明……'"据此,沙斐仪认为先知ﷺ讲这篇道是因为讲道属于此拜的常规之一,正如会礼拜和求雨拜一样。另有一些持其他观点的学者则认为,先知ﷺ当天讲道,是因为人们以为太阳因他的儿子易卜拉欣的去世而日食,所以他才讲道。

They also disagreed on whether delivering a sermon after the prayer is one of its conditions. Al-ShaficT held that it is one of its conditions. Malik and Abti HanTfa maintained that there is to be no sermon after the eclipse prayer. The reason for their disagreement stems from their dispute over the underlying cause for which the Messenger of Allah (God’s peace and blessings be upon him) addressed the people after he had completed the eclipse prayer, as is reported in Aisha’s tradition. She related “that when he had completed the prayer and the sun had brightened, he praised Allah and glorified Him and then said, ‘The sun and the moon are two signs from among the signs of Allah, and they are not eclipsed for anyone’s death nor for his life . .’”.159 Al- Shafi T, therefore, believed that c he delivered this sermon as a sermon is one of the practices of this prayer, as is the case with the 9W prayer and the prayer for rain. Some of those who adopted the opinion of the others believed that the sermon by the Prophet (God’s peace and blessings be upon him) on that day was delivered because the people believed that the sun was eclipsed for the death of his son Ibrahim (God’s peace and blessings be upon him).

他们对月食时应举行的礼拜形式存在分歧。沙斐仪(Al-ShaficT)认为，月食礼拜应当聚众举行，方式与日食礼拜相似。艾哈迈德、达乌德以及一批法学家也持此观点。马立克(Malik)和艾卜·哈尼法(Abu HanTfa)则认为，月食礼拜不应聚众举行，并建议人们像其他所有拟制礼拜一样，单独礼两拜(rak'ah)。

They disagreed about the (kind of prayer that should be offered during a) lunar eclipse. Al-ShaficT maintained that prayers for it are to be observed in a congregation in a manner similar to that for the solar eclipse. This was also held by Ahmad, Dawud, and a group of jurists. Malik and Abu HanTfa maintained that prayers for it are not to be observed in a congregation and they recommended that people pray two fakfas for it individually as is the case with all the other supererogatory prayers.

他们之间分歧的原因，源于对先知（愿真主赐予他安拉的福佑与平安）所说之言的含义的争议：“太阳和月亮是真主的迹象中的两个迹象，它们不会因为任何人的死亡或生存而发生日食或月食，所以当你们看到它们出现食象时，就向真主祈祷，并礼拜，直到你们所遭遇的事情消除，然后施舍。”此段圣训由布哈里和穆斯林记载。 那些从中理解到，为日食所规定的礼拜方式与之相同，即日食时所遵循的礼拜方式，因而认为应当聚众礼拜的人，持此主张。而那些领会到此处另有含义的人，因为先知（愿真主赐予他安拉的福佑与平安）从未有关于他为月食礼拜的记载，尽管月食在其在世期间时有发生，他们便认为此处的含义是伊斯兰法中“礼拜”一词所适用的最低限度，即个人自愿进行的副功礼拜。这一观点的持有者主张，原则是：在律法中所规定的“礼拜”一词，应解释为律法所涵盖的最低限度，除非有其他证据表明相反。因此，当先知（愿真主赐予他安拉的福佑与平安）关于日食的行为并不表明应当（即聚众礼拜）时，此词对月食而言仍保持其原本的含义，这与该原则相符。 然而，沙斐仪则将先知（愿真主赐予他安拉的福佑与平安）关于日食的行为，理解为对一个未作详细说明的（mujmal）含义所作的阐释；既然为日食规定了礼拜，就必须依据这些行为。 Abu ‘Umar ibn ‘Abd al-Barr 认为，据传伊本·阿拔斯和奥斯曼都曾与众人一同为月食礼拜两拜，每拜中鞠躬两次，这与沙斐仪的观点相同。

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), “The sun and the moon are two signs from among the signs of Allah, and they are not eclipsed for anyone’s death nor for his life, so when you see them eclipsed supplicate Allah and pray till what has befallen you clears up, and then give alms”. It has been recorded by al-Bukhan and Muslim. Those who understood from this that the prescription' for observing prayer in it is the same, which is the manner in which it is observed for the solar eclipse, held that prayer is to observed in a congregation. Those who comprehended a different meaning here, for it has not been related about the Prophet (God’s peace and blessings be upon him) that he observed prayer for the lunar eclipse despite the frequency of its occurrence (during its lifetime), held that the meaning here is the minimum to which the term salah is applied in law and that is supererogatory prayer observed individually. The upholders of this opinion maintained that the principle here is to construe the term salah in the law, when it is prescribed, to imply the minimum that is covered by the term in the law, unless another evidence indicates the contrary. Thus\ when the acts of the Prophet (God’s peace and blessings be upon him) with respect to the solar eclipse do not indicate it (i.e., prayer in a congregation) the meaning retains its (original) implication for the lunar eclipse in conformity with the principle. Al-Shafi‘T, however, construes the acts of the Prophet (God’s peace and blessings be upon him) with respect to the solar eclipse as an elaboration of an unelaborated (mujmal) meaning, and insofar as prayer for it has been prescribed it is necessary to rely on it. Abu ‘Umar ibn ‘Abd al-Barr believed that it has been related from Ibn ‘Abbas and ‘Uthman that both of them prayed two rak'as with the congregation for the lunar eclipse, bowing, twice in each just as is the opinion of al-Shafi‘T.