大多数学者认为,进入清真寺时所做的两拜(两拉克尔)是值得提倡的sunnah(圣行),并非义务。扎希尔派(Zahirites)则认为这两拜是义务。双方分歧的原因在于,先知(愿主赐他慈安与祝福)所说的“你们中若有人进入清真寺,应当坐下前先拜两拉克尔”这一命令,应当理解为表示推荐,还是表示义务。这段圣训的真实性已获得布哈里和穆斯林两位圣训学家的共同认可。 坚持多数派观点的人认为,绝对式的命令原则上应理解为义务,除非有证据表明其为推荐,并且对于将命令从义务转为推荐的证据没有异议。他们主张这两拉克尔是义务。而那些对将命令转为推荐的证据提出异议的人,或者主张命令原则上应理解为推荐、除非有证据表明为义务的人(这一原则为某一学派所持有),则认为这两拉克尔不是义务。

The majority maintain that the two rak^as (to be offered) upon entry into a mosque are recommended and are not obligatory. The Zahirites said that they are obligatory. The reason for the disagreement over this is whether the command, in the words of the Prophet (God’s peace and blessings be upon him), “If one of you enters the mosque he should kneel for two ra£W’, is to be interpreted to imply a recommendation or an obligation. The tradition is agreed upon (by al-BukharT and Muslim) for its authenticity. Those who maintained with the majority that the rule is. to construe absolute commands as implying obligation, unless an evidence indicates a recommendation and there is no objection against the evidence that transfers the hukm from being an obligation to that conveying a recommendation, said that these two raktas are obligatory. Those who raised an objection to the evidence converting the commands to recommendation, or for whom the rule is that the commands are to be construed to imply a recommendation, unless there is an evidence indicating an obligation, a rule which is held by one group, said that the two rak^as are not obligatory.

然而，大多数学者将本段中的命令理解为劝导性（而非强制性），原因在于此圣训与本书开头提到的那些圣训存在冲突，例如沙漠居民的圣训，以及那些从字面或明文上表明每日的功修拜只有五次的圣训。若将此处的命令理解为强制，则必然导致功修拜多于五次。主张其为强制者认为，此处的义务与进入清真寺有关，并非如五次功修拜那样的绝对命令。（大多数）法学家认为，将命令限定于地点，类似于将其限定于时间。然而，Zahirites（经典字面派）认为，特定地点不是拜功有效的条件之一，而时间则是功修拜有效的条件。157

The majority, however, construed“ the command in this case to indicate a recommendation owing to the existence of a conflict between this tradition and the traditions which we have mentioned at the beginning of this book, like the tradition of the desert dweller, (the traditions) that imply through their apparent, or explicit, meaning that the obligatory (daily) prayers are only five. The reason is that if the command here is construed to imply obligation it necessarily follows that the obligatory prayers become more than five. Those who made them obligatory maintain that the obligation here is related to the entry into a mosque and is not an absolute command like that for the five obligatory prayers. The (majority of the) jurists maintain that qualifying the command with respect to place is similar to qualifying it with respect to time.156 The Zahirites, however, hold that a specific place is not one of the conditions of the validity of prayer, while time is a condition for the validity of the obligatory prayers.157

在这一主题之下，法学家们对这样一种情况存在分歧：某人进入清真寺时，已经在家中礼过晨礼前的两拜（两拜拉卡），那么他进入清真寺后是否还应当礼拜两拜。沙斐仪（al-Shafi'i）认为他应当礼拜，这也是阿什哈卜（Ashhab）转述自马利克（Malik）的一种观点。艾布·哈尼法（Abu Hanifa）认为他不必再礼拜，这也是伊本·嘎西姆（Ibn al-Qasim）转述自马利克的一种观点。 他们分歧的原因，源于先知（愿真主赐福并平安归于他）的两段圣训在表面含义上的冲突：一段是“你们中有人进入清真寺时，应当礼两拜”，另一段是“黎明之后没有礼拜，晨礼前的两拜拉卡除外”。这里涉及两个通称和两个特称：第一个是关于时间的，第二个是关于礼拜的。原因在于，规定进入清真寺时礼拜的圣训，在时间上是通称，在礼拜上是特称；而禁止黎明后礼拜、晨礼前两拜拉卡除外的圣训，在时间上是特称，在礼拜上是通称。那些将礼拜这一特称从通称中排除出去的人，主张在晨礼前两拜之后仍应礼拜；而那些将时间这一特称从通称中排除出去的人，则不认为此举是必要的。

The jurists disagreed, under this subject heading, about the case of a person who enters a mosque and has already prayed the two rak'as of the morning prayer in his house, whether he should offer the rakfas on entering the mosque. Al-Shafi T said that c he should, and this is also a narration of Ashhab from Malik. Abu HanTfa said that he is not to offer them, and this is also a narration of Ibn al-Qasim from Malik. The reason for their disagreement stems from the conflict of the general implication of the Prophet (God’s peace and blessings be upon him), “When one of you enters a mosque he is to offer two miW’, with the apparent meaning of his words, “There is no prayer after daybreak, except the two rak*as> of the morning”. Here there are two general implications and two particular implications. The first is about time and the second about prayer. The reason is that the tradition prescribing prayer upon entry into a mosque is general with respect to time, but is particular with respect to prayer, while the tradition proscribing prayer after daybreak, except the two morning rak^as, is particular with respect to time and general with respect to prayer. Those who exempted the particular case of prayer from the general upheld bowing (prayer) after the two morning rak*as, while those who exempted the particular case of time from the general did ..not make this obligatory.

我们已经说过,如果出现这样的冲突,除非依据额外的证据,否则不能依据两种特定含义中的任何一种来作出裁定。此外,禁止性的圣训并不与确立命令的圣训相抵触,真主至知。如果该圣训被证明是可靠的,那么就应当从另一方面寻找证据。

We have already said that if such a conflict arises, it is not binding to decide on the basis of either particular implication except on the basis of (further) evidence. Further, the proscribing tradition is not opposed by the tradition establishing the command, Allah knows best. If the tradition is proved authentic then the evidence is to be sought from another quarter.