经学者一致认为,在两次礼拜(即两次节日礼拜)之前沐浴是值得推崇的功修,且这两种礼拜都不需要召唤礼(adhan)和宣告启动礼拜的催礼(iqama)，这是先知穆罕默德ﷺ所确立的做法。唯有穆阿维叶在此事上的革新是例外,这一点据阿布·欧麦尔所载的最可靠的说法有所记录。同样,他们一致认为,按照圣行(sunna),礼拜应先于讲道进行,因为这也是从先知穆罕默德ﷺ那里确立的。唯有据传奥斯曼·本·阿凡所为是例外:他推迟了礼拜、提前了讲道,以免民众在讲道之前散去。他们还一致认为,礼拜中诵读经文没有时间上的限定。多数学者推荐,第一拜诵读“至高者”章(Surat al-A'la),第二拜诵读“覆盖者”章(Surat al-Ghashiya),因为这是经由全体穆斯林世代相传(tawatur)而来的,出自先知穆罕默德ﷺ。沙斐仪则推荐诵读“嘎夫”章(Surat Qaf)和“月亮”章(Surat al-Qamar),因为这是出自先知穆罕默德ﷺ并已确立的。

The jurists agreed upon the religious merit of bathing for (each of) the two prayers and that they are observed without the call for prayers and (without) the pronouncement of the iqdma, as this was the established practice of the Messenger of Allah (God’s peace and blessings be upon him), except for the innovation in this practice by Mu*awiya as recorded in a most authentic statement according to Abu ‘Umar. Likewise, they agreed that the sunna is to observe the prayer before the sermon, as that too has been established from the Messenger of Allah (God’s peace and blessings be upon him), except what is related from TJthman ibn ‘Affan that he delayed the prayer and advanced the sermon so that the people should not disperse prior to the khutba. They also agreed that there is no time limit set for the recitation in the prayers. Most of them recommended that surat al-A^la be recited in the first rak^a and surat al-Ghashiya in the second as this is transmitted through tawdtur (by the whole community) from the Messenger of Allah (God’s peace and blessings be upon him). Al-Shafi‘T recommended that surat Qaf and surat al~ Qamar be recited, because it was established from the Prophet (God’s peace and blessings be upon him).

他们在这一问题上存在分歧，涉及数个议题，其中最主要的是他们对"takbir"（念诵"安拉至大"）的分歧。艾布·伯克尔·伊本·敏兹尔（Abu Bakr ibn al-Mundhir）记载了关于此事近十种观点，但我们只提及那些有赖于某位圣门弟子的言论或传述依据的观点。因此，我们这样说：

They disagreed in this over (several) issues, the foremost of which is their disagreement over takbir. Abu Bakr ibn al-Mundhir has narrated close to twelve opinions about this, though we will mention only those that rely upon the statement of a Companion or upon transmission. Thus we say:

马立克认为，witr 祈祷第一拜中的赞主词（takbir）为七次，包括诵读前的起始赞主词；第二拜中为六次，包括起身离开叩头时的赞主词。沙斐仪认为，第一拜中为八次，第二拜中为六次，外加起身离开叩头时的赞主词。艾卜·哈尼法认为，第一拜中，在起始赞主词之后，他应念三次赞主词，每次都举起双手，然后诵读《古兰经》之母（Umm al-Qur'an）及另一章经文，之后念赞主词俯身鞠躬，但不举手。起身进入第二拜时，他应念赞主词而不举手，并诵读《古兰经》开端章（al-Fatiha）及另一章经文。随后他念三次赞主词并举手，之后念赞主词准备鞠躬，但不举手。一群法学家认为，每一拜中有九次赞主词。这一说法传自伊本·阿拔斯、穆吉拉·伊本·舒尔巴、艾奈斯·伊本·马立克、赛义德·伊本·穆塞ય布，并且纳赫阿伊也主张此说。

Malik held that the takbirs in the first rakfa of the W prayers are seven, including the initial takbir prior to recitation, and are six in the second rak^a, including the takbir for rising up from the prostrations. Al-Shafi‘T said that in the first they are eight160 and in the second they are six along with the takbir for rising up from the prostrations. Abu HanTfa said that in the first rak'a he is to pronounce three takbirs raising his hands in each after the initial takbir, then he is to recite the umm al-Qur'an followed by another sura after which he is to bow pronouncing the takbir, but without raising hands. When he rises for the second ra&a, he is to pronounce the takbir without raising his hands and recite the Fdtihat al-Kitab and another sura. He is then then to pronounce three takbirs with the raising of hands after which he pronounces a takbir for the bow but does not raise his hands. A group of jurists said that there are nine (takbirs) in each rak'a. This is related from Ibn ‘Abbas, al-Mughira ibn Shu^ba, Anas ibn Malik, Sa‘Td ibn al-Musayyab, and it was also upheld by al-Nakha T.

他们之间分歧的原因，源于圣门弟子所传此问题上的圣训互相抵触。马立克（愿真主怜悯他）依据的是伊本·欧麦尔的传述，他说：“我与艾卜·胡莱赖一同参加开斋节和宰牲节的礼拜，他在第一拜中于诵读前念了七次泰克比尔，在第二拜中于诵读前念了五次泰克比尔。”此外，在他看来，麦地那的习惯做法也与此相符。沙斐仪也依据这一圣训，只是他将七次解释为不包括起始的泰克比尔，正如第二拜中的五次泰克比尔不包括起身时的泰克比尔一样。看来，使马立克认定起始的泰克比尔应计入七次之内、起身时的泰克比尔应视为所传五次之外的附加，乃是当时通行的做法。在他看来，这似乎是圣训与通行做法之间的一种调和。 艾布·达figure乌德记录了艾卜·胡莱赖这一圣训的内容，其传述线索可上溯至阿伊莎和阿慕尔·本·阿斯。据传，艾卜·穆萨·艾什尔里和胡宰法·本·叶玛尼曾被问及：安拉的使者（愿安拉的赐福与平安降临于他）在开斋节和宰牲节中是如何念泰克比尔的。艾卜·穆萨说：“他像在葬礼上那样念四次泰克比尔。”胡宰法说：“他说的是实话。”艾卜·穆萨接着补充道：“这也是我在巴士拉被任命为他们的总督时所做的。”一批教法学家持此观点。艾卜·哈尼法及库法学者的其余人则依据伊本·麦斯欧德，因为据确证，他曾教导他们按照前述方式举行开斋节礼拜。

c The reason for their disagreement derives from the conflict of the traditions transmitted on the issue from the Companions. Malik, may Allah have mercy on him, relied on what is related from Ibn TJmar, who said, “I witnessed (celebrated) al-adhd and al-fitr [the two c£fc] with Abu Hurayra and he pronounced seven takbirs in the first rak'a prior to recitation and five in the other rak% prior to recitation”. Further, the practice fymal), in his view, in Medina was in accordance with this. This tradition was relied upon by ak ShafiT, except that he interpreted the seven as excluding the initial takbir, just as in the five takbirs in the second rak'a he excluded the takbir for rising up. It appears that what led M^ik to conclude that the initial takbir is to be counted among the seven and the takbir for rising up is to be counted as an addition to the reported five is the prevailing practice. This appears, in his view, to be a kind of reconciliation between the tradition and (prevailing) practice. Abu Dawud has recorded the contents of Abu Hurayra’s tradition in reports going up to cA>isha and ‘Amr ibn ak‘As. It is related that Abu Musa al-Ash^ri and Hudhayfa ibn al-Yaman wrere asked as to how the Messenger of Allah (God’s peace and blessings be upon him) pronounced the takbirs during al-adhd and al-fitr. Abu Musa said, “He used to pronounce four takbirs (just as he did) on the funerals”. Hudhayfa said, “He has spoken the truth”. Abu Musa then added, “This is what I used to do at Basra when I was appointed (governor) over them”. A group of jurists upheld this opinion. Abu Hanifa and the rest of the Kufians relied for this upon Ibn Mas‘ud, for it is established from him that he used to teach them to observe the 'id prayer in the manner that has preceded.

他们都是采纳了圣门弟子在此问题上的观点来作出这一决定的，因为关于此事，并没有从先知穆罕默德ﷺ那里确立任何依据；而且众所周知，在这类情况下，圣门弟子的行为可以作为依据，因为在这类（崇拜）问题上，类比推理不起作用。

All of them decided this by adopting the opinions of Companions on the issue as nothing has been established from the Prophet (God’s peace and blessings be upon him) on this, and it is known that the act of a Companion in such a case serves as a precedent, for analogy has no role in such an issue (of worship).

同样,学者们对于每次念诵takbir时是否举手也存在分歧。有些人主张这样做,这是al-Shafi'i的观点。有些人认为举手只适用于开始时,另一些人则允许在此问题上自行选择。

Likewise, they disagreed about the raising of hands while pronouncing each takbir. Some of them recommended that practice, and this is the opinion of al- ShafiT. Some held that the raising of hands was applicable only at the time of commencement, while others granted a choice in this.

他们对于哪些人应当履行开斋节（Eid）的礼拜存在分歧，即将其视为一种圣行（sunna）的义务。一部分法学家认为，无论是定居者还是旅行者都应遵守，这一观点得到了沙斐仪（al-Shafi‘ī）和哈桑·巴士里（al-Hasan al-Basri）的支持。沙斐仪还主张，这一礼拜应当由人们特别为之而行，并且与周五的聚礼同时进行。据传，奥斯曼（‘Uthmān）曾在一个主麻日（周五）的开斋节上向人们讲话，并说道：

.They disagreed about the person on whom the <id prayer is obligatory, that is, obligation as a sunna. A group of jurists said that it is to be observed by a resident as well as a traveller, and this was upheld by al-Shafi‘T and al-Hasan al-Basri. Al-Shafi‘T also maintained that it is to be observed by the people specifically for and the Friday congregation. It has been related from TJthman that he addressed the people on an cfz/ that was a Friday and said:

“来自乡村的人若愿意等待星期五的聚礼，可以留下；若想回去，也可以回去。此段由马立克在《穆宛歌》中记载。”他还转述了一段与之相似的圣训，归于欧麦尔·伊本·阿卜杜·阿齐兹名下，沙斐仪也采纳了这一观点。马立克和艾布·哈尼法则认为，若开斋节恰逢星期五，则受教者对两者仍负有义务：开斋节礼拜是逊奈，星期五聚礼是天命义务，二者不能互相替代。这是基本原则，除非确立了必须依据的证据。那些采纳奥斯曼观点的人，并非因为那只是一种见解，而是因为他的说法有先例为依据，而且它并不与基本原则完全相悖。至于因开斋节礼拜的存在而免除晌礼（或其替代的聚礼）义务，则远远超出了原则的范围，除非确立了必须依据的证据。

“Those from the countryside who like to wait for the Friday congregation may do so, and those who wish .to return may return. It is recorded by Malik in al- Muwattd”. He also related a tradition similar to it attributed to TJmar ibn c Abd al- Aziz, and this opinion was adopted by al-ShaficL Malik and Abu c Hanifa said that if the Hd falls on a Friday the subject remains under an obligation for both, <£/ as a sunna and the Friday congregation as an obligation, and one cannot be a substitute for the other. This is the principle unless an evidence is established to which recourse is necessary. Those who adopted TJthman’s view did so not because it is an opinion, but because his statement is based on a precedent,162 and it is not totally inconsistent with the principles. As to the dropping of the obligation of zuhr or jumufa (which is its substitute) due to the existence of the W prayer, it falls far beyond the ambit of the principles, unless there is established an evidence to which recourse is necessary.

他们对于错过与伊玛目一同礼拜的人的情况存在分歧。一群法学家认为，他应当礼拜四拜。艾哈迈德和赛results 不，应为：阿勒-萨瑞（al-Thawrī）支持此说，并有传述称此为伊本·麦斯欧德的观点。另一群法学家认为，他应当以"补拜"（qadāʾ）的方式礼拜两拜，与伊玛目的礼拜方式相同，并在其中像伊玛目那样诵念大声的「安拉至大」，且像伊玛目那样大声诵读。此说为沙斐仪（al-Shāfiʿī）和阿布·陶尔（Abū Thawr）所持。第三群人认为，他礼拜两拜，但不诵念大声的「安拉至大」，也不大声诵读。第四群人认为，如果伊玛目是在礼拜场所礼拜的，则他应礼拜两拜；否则应礼拜四拜。第五群法学家认为，他没有补拜。这是马立克及其门徒的观点。伊本·孟济尔（Ibn al-Mundhir）曾转述马立克的一种观点，与沙斐仪的观点相近。 那些认为他应礼拜四拜的人，将此事与周五的聚礼相类比（以"节日礼拜"为例），但这是一种薄弱的类比。那些认为应礼拜两拜、与伊玛目所拜相同的人，其依据是补拜必须与所补之拜的方式相同的原则。那些不允许补拜的人则主张，这是一种附有会众和伊玛目等条件的礼拜，如同周五聚礼，因此他们既不规定补两拜，也不规定补四拜，因为这些礼拜并不替代任何东西。 这两种观点，即沙斐仪的观点和马立克的观点，是这一问题所围绕的两种主要看法。至于其他观点，则薄弱而无意义。因为周五聚礼是替代晌礼（ẓuhr）的，但这些礼拜本身并不替代任何东西。那么，我们又怎能以一者类比另一者来论证补拜呢？事实上，错过周五聚礼的人所礼的晌礼并不是补拜，而是正常的礼拜（adāʾ），因为在错过替代礼拜的情况下，它便成为必须履行的义务。 真主是真理的赐予者。

They disagreed about the case of a person who has lost the prayer with the imam. A group of jurists said that he is to pray four rak'as. This was upheld by Ahmad and al-ThawrT, and it was related from Ibn Mascud. Another group of jurists said that he is to offer two rdkfas as qadd in the same way as the prayer of the imamy pronouncing the takbirs in it like those of the imam and reciting audibly like him. This was upheld by al-ShaficT and Abu Thawr. A third group said that he observes two ra&as without pronouncing the takbirs in it or reciting audibly. A fourth group said that if the imam observed the prayer in the place of prayer the person is to observe two rak'as else he is to observe four rak'as. A fifth group of jurists said that there is no qadd for him. This is the opinion of Malik and his disciples. Ibn al-Mundhir has related from him an opinion similar to that of al-Shafi I c Those who‘maintained that he is to observe four rak^as compared it (the 'id prayer) to the Friday congregation, but this is a weak comparison. Those who held it to be two rak'as like those observed by the imam did so on the basis of the principle that qadd must be performed in the same way as the add. Those who disallowed qadd maintained that it is ap prayer that has stipulated conditions of a congregation and an imam like the Friday prayer; therefore, they did not prescribe the qadd of either two or four rak'as for they do not substitute for anything. These two opinions are those around which the issue revolves, that is, the opinion of al-ShaficT and the opinion of Malik. As for the other opinions, they are weak and meaningless, for the Friday prayer is a substitute for zuhr, but these prayers do not form a substitute for anything. How, then, can we draw an analogy from one with the other for qadtfi In fact, the zuhr prayer of the person who has missed the Friday congregational prayer is not qadd? rather it is add?, because on missing the substitute this becomes obligatory. Allah is the Grantor of truth.

他们对节日礼拜（ʿĪd prayer）前后是否可以做额外的（称为“拉瓦提卜”之外的）附加拜功存在分歧。多数学者认为，礼拜者在节日礼拜之前和之后都不应做附加拜功。这一观点据传出自阿里·本·阿比·塔利卜、伊本·麦斯欧德、胡宰法和賈比尔，艾哈迈德也持此见。然而，也有人认为，礼拜者在节日礼拜之前和之后都可以做附加拜功。这是阿奈斯和欧尔沃的观点，沙菲仪也持此见。还有第三种观点，认为礼拜者可以在节日礼拜之后做附加拜功，但之前不可以。这是萨瓦里、奥扎仪和艾卜·哈尼法的主张，也有相关记载出自伊本·麦斯欧德。一些法学家则区分了礼拜是在礼拜场地（做节日礼拜的场所）举行还是在清真寺中举行，这是马立克学派的著名观点。

They disagreed about supererogatory prayers before the <Sd prayer and after it. The majority maintain that he (the worshipper) is not to offer supererogatory prayers either before it or after it. This is related from CA1T ibn AbT Talib, Ibn Mas ud- Hudhayfa, and Jabir, and it c is also upheld by Ahmad. It is said, however, that he is to offer supererogatory prayers both before it and after it. This is the opinion of Anas and TJrwa, and it has been upheld by al- Shafi<f. There is a third opinion in- this that he is to offer supererogatory prayers after it but not before it. This was upheld by al-Thawn, al-AwzacT, and Abu HanTfa, and it is also related from Ibn Mascud. A group of jurists made a distinction between whether the prayer was in a place of prayer (for <-id) or in the mosque, and this is the well-known opinion of Malik’s school.

他们之间产生分歧的原因在于，已确立的是“真主的使者（愿真主的慈悯与祝福降临于他）在开斋节或宰牲节那天出去，只礼了两拜，之前和之后都没有礼拜”。另一方面，有传述说，先知（愿真主的慈悯与祝福降临于他）曾说：“你们中若有人进入清真寺，应当礼两拜。”这种含混还来自于该礼拜的规定性方面，即在它之前和之后推荐的补充拜，是否源于它作为规定礼拜的律例。那些认为在它之前和之后不礼拜，属于不礼拜于“逊奈”之前和之后的范畴的人，并且在他们看来“清真寺”一词不适用于礼拜场所（指会礼场地），便不规定在它之前或之后礼补充拜。正因如此，当在清真寺内举行开斋节或宰牲节会礼时，学派的观点在其前的礼拜问题上有所摇摆，因为该行为与言辞相互矛盾。也就是说，一方面推荐人只要进入了清真寺就应礼拜；另一方面，当他即将在会礼场地举行会礼时，则根据先知（愿真主的慈悯与祝福降临于他）的行为，推荐他在会礼之前克制不礼拜。那些主张此属于例外范畴，并且认为“清真寺”一词适用于礼拜场所的人，则认可在它之前礼补充拜。那些将其比照于规定礼拜的人，则如我们所述，推荐他在它之前和之后都礼拜。另有一批法学家认为，在它之前和之后的补充拜属于允许（mubah）的范畴，既不属于推荐，也不属于厌恶（makruh）的范畴。 如果“清真寺”一词不包括祈祷的场所，这一点的歧义性就很小。

The reason for their disagreement is that it has been established “that the Messenger of Allah (God’s peace and blessings be upon him) went out on the day offitr or on the day of adha and prayed two rak<as without praying before them or after them”. On the other hand, it is related that the Prophet (God’s peace and blessings be upon him) said, “When one of you enters a mosque he should bow in two rakfas”. The ambiguity also arises from the aspect of its being prescribed, that is, whether the recommendation of supererogatory prayers both before and after it arises from its hukrn of being a prescribed prayer. Those who considered the relinquishment of prayer before it and after as belonging to the category of relinquishment of prayer before the sunan and after them, and in whose view the term “mosque” did not apply to the place of prayer (for <#), did hot prescribe supererogatory prayers before it or after it. It was for this reason that the opinion of the School vacillated with respect to prayers before it when the <id is observed inside the mosque, as the implication of the act is in conflict with the words. I mean, it is recommended that the person should pray insofar as he has entered the mosque, but insofar as he is about to observe the Hd prayer (at the place of cid prayer) it is recommended that he should refrain from praying (prior to it) on the analogy of the act of the Prophet (God’s peace and blessings be upon him). Those who maintained that it belongs to the category of exemptions, and also held that the term “mosque” applies to the place of prayer, approved of supererogatory prayers being offered before it. Those who compared it to the obligatory prayers deemed it recommended that he pray before it and after it, as we have said. A group of jurists held that supererogatory prayers before it and after it belong to the permissible (mubah) category and not the recommended category nor the disapproved (makruh) category. This has minimum ambiguity, if the term “mosque” does not encompass the place of ( SQ prayer.

他们在开斋节的赞主法（takbir）时间上存在分歧，而此前多数学者已一致认为其为可行的sunnah。分歧的依据是至高者的经文：“真主欲为你们减轻，不欲为你们增加困难；欲使你们完成定期，并欲使你们因真主引导你们而赞颂祂。”他们认为，信徒应从出门去礼拜时开始念赞主词。这是伊本·欧麦尔以及一群圣门弟子和再传弟子的观点，马立克、艾哈迈德、伊斯哈格和艾布·赛尔（Abu Thawr）也持此主张。另有一群法学家认为，应从开斋节之夜见到新月时开始念赞主词，直至出门礼拜、伊玛目出现为止。在他们看来，若非朝觐者，宰牲节之夜也适用同样的规定。另有传闻称，伊本·阿拔斯完全否认念赞主词，除非伊玛目念诵。

They disagreed about the time of takbir during al-fitr, after the majority had agreed upon its recommendation, because of the words of the Exalted “He desireth not hardship for you; and (He desireth) that ye should complete the period, and that ye should magnify Allah for having guided you”.163 The majority said that the worshipper should start pronouncing the takbirs from the time of departure for the prayer. This is the opinion of Ibn TJmar and a group of Companions and the Tabicun, and was also upheld by Malik, Ahmad, Ishaq, and Abu Thawr. A group of jurists said that he should start pronouncing the takbirs from the night of 'id al-fitr when the moon has been sighted till the departure for the prayer and the emergence of the imam. The same, in their view, is the rule for the night of adhd if they are not hajj pilgrims. The complete denial of pronouncing takbirs is related from Ibn c Abbas, unless the imam pronounces it.

他们一致认为,在朝觐的日子里,每次拜后应立即诵念takbir,但对于其起止时间则存在大量分歧。一部分法学家说,应从阿拉法日的晨礼开始诵念takbir,直至tashriq三日中最后一日的'asr礼时。这一观点得到了Sufyan、Ahmad和Abu Thawr的支持。另有人说,应从宰牲节当天的zuhr礼之后开始,直至tashriq最后一日的晨礼。这是Malik和al-Shaf'i的观点。al-Zuhri则说,已形成一种圣训(sunna),即在城市中,伊玛目应从宰牲节当天的zuhr礼后开始诵念takbir,直至tashriq最后一日的'asr礼。

They agreed about the pronouncement of takbir immediately after each prayer during the days of hajj, but they disagreed extensively over the timp set for this. A group of jurists said that he is to pronounce takbirs from the morning prayer on the day of <Arafa till the time of 'asr on the last of the (three) days of fajArff.164 This was upheld by Sufyan, Ahmad, and Abu Thawr. It is said that he is to pronounce takbirs from the time after the zuhr prayer on the day of sacrifice up to the morning prayer on the last day of tashriq. This is the opinion of Malik and al-Shaf/T. Al-ZuhrT said that a sunna has prevailed that the imam should pronounce takbir in the cities after the zuhr prayer on the day of sacrifice up to 'asr of the last day of tashriq.

总体而言,这一问题存在广泛分歧,伊本·孟济尔(Ibn al-Mundhir)在其中转述了十种观点。他们分歧的原因在于,此事是以行为为依据的,并没有传下来任何确定的圣训原文。当同伴们在这一问题上相互意见不一时,他们的追随者也同样存在分歧。这一课题的根据是至尊者的经文:“你们当在认定的日子里记念真主。”[165]多数学者认为,这一命令虽然主要针对朝觐者,但也普遍适用于其他人,这是从实际做法中推导出来的,尽管对于其所定的时间仍有分歧。或许,确定念诵塔克比尔(takbir)的时间属于可以选择的事项,因为他们对时间的确定意见一致,而对行为本身意见不一。一部分法学家认为,这些日子里拜后念诵的塔克比尔,仅适用于随众人礼拜的人。他们对这些日子里塔克比尔的措辞也存在分歧。马立克和沙斐仪(al-Shāfiʿī)认为,礼拜者应当念诵三遍:“安拉至大,安拉至大,安拉至大。”另有说法称,在此之后还应加上:“除安拉外别无应受崇拜者,他是独一的,没有伙伴,国度属于他,赞颂也属于他,他对万物都是全能的。”据传伊本·阿拔斯(Ibn ʿAbbās)常说:“安拉至大,至大无比”三遍,第四遍时则说:“归赞于安拉。”另有一部分法学家认为,对此没有任何规定。

On the whole, there is extensive disagreement over this, and Ibn al-Mundhir has related ten opinions in it. The reason for their disagreement over this stems from the fact that it has been based on acts and that no determinable saying has been transmitted in this regard. When the Companions disagreed among themselves over this, their followers likewise disagreed. The basis for this subject are the words of the Exalted, “Remember Allah through the appointed days”.165 The majority maintained that this command, even if it is primarily directed at the pilgrims, applies generally to others, and this has been derived from practice, even though there is disagreement about the time set for it. Perhaps, the fixing of a time for takbir is a matter of choice for all of them agreed about the fixing of time while they differed over the act itself. A group of jurists said that the takbir after prayer on these days applies only to the person praying with the congregation. They also differed about the description of the takblr during these days. Malik and al-ShaficT said that the worshipper is to pronounce it three times: Alldhu Akbar, Alldhu Akbar, Alldhu Akbar. And it is said that the words Id ildha illallahu wahdahu la sharika lah, lahu yl-mulk wa lahu 'l-hamd, wa huwa <ald kulli shay* in qadir, are to be added after this. It is related from Ibn cAbbas that he used to say, Alldhu Akbar Kabira, three times and then with the fourth he would say wa lilldhi U-hamd. A group of jurists said that there is nothing determined for this.

他们在这一问题上产生分歧的原因，在于法律文本中并没有明确的规定，而他们对法律的理解却是存在这样的规定，也就是多数人的理解。这正是他们对于为takbir（念诵“安拉至大”）规定时限产生分歧的根源，即在没有相关经文依据的情况下，对这种时限规定的理解。

The reason for their disagreement over this arises from the absence of ai determination in the law along with their understanding from the law that there is such a determination, that is, according to the understanding of most. This is the cause of their disagreement about the fixing of a time for takbir, that is, comprehending such fixing in the absence of a text for it.

他们一致认为，斋戒者在开斋节当天出门前往礼拜场所之前，宜先吃点东西；而在宰牲节当天，则应在礼拜结束后才进食。他们还认为，礼拜后宜从与去时不同的路返回，因为这一做法是先知ﷺ的行为所确立的。

They agreed that it is recommended that the worshipper eat something on the day of al-fitr before departing for the place of (C/W) prayer, and that he should not eat anything on the day of 'id al-adha except after the completion of prayer. They also held that it is recommended that he should return by a path different from the one he treaded (while going for prayer), because this practice has been established through the act of the Prophet (God’s peace and blessings be upon him).