关于推荐斋戒的讨论，涉及三个要素以及中断斋戒的裁定。推荐斋戒所要进行的日子，即第一个要素，分为三类：可取的日子、禁止的日子，以及有所缄默的日子。其中有些存在争议，有些则是一致认可的。被认为可取且获得一致认可的斋戒，是*阿舒拉日的斋戒。存在争议的则有：阿拉法日的斋戒、沙瓦勒月的六日斋，以及每月的白日（ghurar），即每月的第十三、第十四和第十五日。

The discussion of recommended fasting is about the three elements and about the hukm of breaking the fast. The days on which recommended fasting is undertaken, which is the first element, are divided into three types: desirable days, prohibited days, days about which there is silence. Some of these are disputed and some are agreed upon. The fasts that are considered desirable and are agreed upon are the fasts of the *Ashurd. Those that are disputed are the fast on the day of <Arafa, six days of Shawwal, and the ghurar in each month, and these are the thirteenth, fourteenth, and the fifteenth.

阿舒拉日的斋戒是有根据的，因为“安拉的使者（愿安拉的赞颂与慈恩降临他）在这一天封斋，并命令人们以封斋来守此日”，他还说过，关于此日，“凡是早上未封斋的人，应当在一天的剩余时间里封斋补足”。学者们对此日是穆哈兰姆月的第九日还是第十日存在分歧。他们分歧的原因在于圣训之间的冲突。穆斯林圣训实录集记载，伊本·阿拔斯说：“当你们看见穆哈兰姆月的新月时，就数日子，并在第九日早上封斋。”我问他（传述伊本·阿拔斯圣训的人）：“这是穆罕默德，安拉的使者（愿安拉的赞颂与慈恩降临他）封斋的方式吗？”他说：“是的。”另有传述说：“当安拉的使者（愿安拉的赞颂与慈恩降临他）在阿舒拉日封斋，并命令人们以封斋来守此日时，他们说：‘安拉的使者啊，这是犹太教徒和基督教徒所尊崇的日子。’安拉的使者（愿安拉的赞颂与慈恩降临他）说：‘明年，如果安拉意欲，我们将在第九日封斋。’”他又说，还没等到第二年的阿舒拉日到来，安拉的使者（愿安拉的赞颂与慈恩降临他）就去世了。

The fast of the day of Ashura is established, because “The Messenger of Allah (God’s peace and blessings be upon him) kept a fast on this day and ordered that it be observed as a fast”, and he said about it “that one who wakes up without fasting should complete the rest of the day fasting”. They disagreed whether it is the ninth or tenth day (of Muharram). The reason for their disagreement is the conflict of traditions. Muslim recorded from Ibn c Abbas that he said, “When you see the moon of Muharram, then, count the days and wake up on the ninth day fasting”. I asked him (the narrator from Ibn cAbbas), “This was the way that Muhammad, the Messenger of Allah (God’s peace and blessings be upon him) kept the fast?” He said, “Yes”. It is also related that “When the Messenger of Allah (God’s peace and blessings be upon him) kept a fast on the day of 'Ashurd and ordered that it be observed as a fast, they said, ‘O Messenger of Allah, it is a day that is held sacred by the Jews and the Christians’. The Messenger of Allah (God’s peace and blessings be upon him) said, ‘Next year, by the will of Allah, we shall fast on the ninth day.’ He said before Ashura of the next year arrived, the Messenger of Allah (God’s peace and blessings be upon him) passed away”.

他们对阿拉法日（'arafa）的分歧，源于先知（ﷺ）未在阿拉法日封斋这一事实；然而，也有传述称他曾说："阿拉法日的斋戒可以赎免前一年和后一年的罪过。"学者们因此产生了分歧。沙斐仪（Al-Shafi'i）为调和两段圣训，作出了这样的裁定：朝觐者在此日不封斋，其他人则封斋。艾布·达乌德（Abu Dawud）记载，真主的使者（ﷺ）曾在阿拉法禁止在阿拉法封斋。

Their disagreement about the day of 'arafa is based upon the reason that the Prophet (God’s peace and blessings be upon him) did not fast on the day of <-arafa, but he is also reported to have said about it: “The fast of the day of 'ara/a absolves [the sins of] the previous year and of the one to come”. The jurists disagreed because of this. Al-ShaficT decided upon not fasting for pilgrims on this day and fasting for the others by way of reconciliation between the two traditions. Abu Dawud has recorded that the Messenger of Allah (God’s peace and blessings be upon him) proscribed the fast of <Arafa at 'Arafch.

关于沙瓦勒月的六天斋戒，有确凿的记载：安拉的使者ﷺ说：“斋戒了斋月，又紧接着斋戒沙瓦勒月的六天，就如同常年斋戒一样。”马立克却认为这种做法是不可取的，原因或是人们可能会把不属于斋月的内容与斋月联系起来，或是这段圣训没有传到他那里，或是对他而言它的真实性没有得到证明，而后一种可能性更大。同样，马立克也认为追求“古拉尔”斋戒是不可取的，尽管其中有相关圣训，他担心没有学识的人会以为这些斋戒是必须履行的。 有确凿的记载：安拉的使者ﷺ每个月斋戒三天，但不固定具体日期。他因为阿卜杜拉·本·阿慕尔·本·阿绥（愿安拉喜悦他）过度斋戒，对他说：“每月三天的斋戒对你还不够吗？”他说：“我说：‘安拉的使者啊，我能斋戒得比这更多。’他说：‘五天？’我说：‘安拉的使者啊，我能斋戒得比这更多。’他说：‘七天？’我说：‘安拉的使者啊，我能斋戒得比这更多。’他说：‘九天？’我说：‘安拉的使者啊，我能斋戒得比这更多。’他说：‘十一天？’我说：‘安拉的使者啊，我能斋戒得比这更多。’”先知ﷺ随后说：“没有比达乌德的斋戒更好的斋戒了。一天斋戒、一天不斋戒，这就是常年斋戒。”艾布·达乌德记录道：“他过去常在星期一和星期四斋戒。”有确凿的记载：除了斋月，他从未整月斋戒过，他的大部分斋戒都是在舍尔邦月进行的。

About the six days of Shawwal it is established that the Messenger *of Allah (God’s peace and blessings be upon him) said, “One fasting during Ramadan and then following it up with six days of Shawwal is like fasting through Time (perpetual fasting)”. Malik, however, considered this to be disapproved, either because people might associate with Ramadan what is not a part of it, or either because the tradition had not reached him or it did not prove to be authentic for him, which is more likely. Likewise, Malik considered as disapproved the pursuit of the fasts of the ghurar, despite the tradition laid down in it, for fear that the unlettered might consider them to be obligatory. It is established “that the Messenger of Allah (God’s peace and blessings be upon him) used to fast each month for three undetermined days, and that he said to cAbd Allah ibn c Amr ibn al-cAs, because of his excessive fasting, ‘Are three days in each month not sufficient for you?’” He said, “I said, ‘O Messenger of Allah, I am able to fast more than that’. He said, ‘Five?’ I said, ‘O Messenger of Allah, I am able to fast more than that.’ He said, ‘Seven?’ I said, ‘O Messenger of Allah, I am able to fast more than that.’ He said, ‘Nine?’ I said, ‘O Messenger of Allah, I am able to fast more than that.’ He said, ‘Eleven?’ I said, ‘O Messenger of Allah, I am able to fast more than that’. The Prophet (God’s peace and blessings be upon him) then said, ‘There is no fast beyond the fast of Dawud. Fasting one day and not fasting the other is fasting to the brink of Time (perpetual)’”. Abu Dawud has recorded that “he used to fast on Mondays and Thursdays”. It is established that he never observed fasting for the whole month, except for Ramadan, and that most of his fasts were during the month of Shahan.

禁止斋戒的日子还包括那些被一致认定的日子和存在分歧的日子。被一致认定的是开斋节和宰牲节当天，因为关于这两日禁止斋戒的规定是确定无疑的。存在分歧的日子有：规定的日子（tashriq，即宰牲节后的三天）、疑日（Yawm al-Shakk）、星期五、星期六、沙班月后半月，以及常年斋戒。

The proscribed days also include those that are agreed upon and those that are disputed. Those agreed upon are the day of fitr and the day of adha, because of the established proscription about them. Those disputed are the days of tashriq, the Day of Doubt, Friday, Saturday, the second half of Sha^ban, and perpetual fasting.

zāhirīyah（拿伊学派）不允许在tashriq日（屠宰节后三天）禁食，另一派法学家则允许。第三派认为这是被憎恶的（makrūh），这也是Mālik的观点，但他允许对于因朝觐而负有义务的人，即正在献牲的人，在这些日子里禁食。

' The Zahirites did not permit fasting on the days of tashriq, while another group of jurists permitted this. A third group considered this as disapproved, and this is the opinion of Malik, except that he permitted fasting during these days for the person for whom the obligation arose out of hajj, and this is for one performing the sacrifice.

这些日子是紧随宰牲节之后的三天。他们之间产生分歧，源于先知(愿主赐他平安与祝福)所说的"这些是饮食的日子"这句话，究竟应理解为义务还是推荐，存在摇摆。主张其含义为义务者认为，此期间禁止斋戒；而主张其含义为推荐者则认为，此期间斋戒是不可取的。看来，主张理解为推荐者之所以作此判断，是因为他们将其置于"（初始）解释应视为义务"这一原则之上；他们认为，若将其理解为义务，便会与艾布·赛义德·胡德里的圣训相抵触，该圣训的文本明示了这一点。在该圣训中他说："我听到安拉的使者(愿主赐他平安与祝福)说：'斋戒在两天里是无效的：开斋节之日和宰牲节之日。'"文本所示意的是，斋戒在这两天之外的其他日子是有效的，否则特别指明这两天便毫无意义、没有目的了。

These days are the three days following the day of The reason, for their disagreement derives from the vacillation of the saying of the Prophet (God’s peace and blessings be upon him) that “these are the days of eating and drinking” between being construed as an obligation and a recommendation. Those who interpreted this to imply an obligation said that fasting is prohibited (during these days), while those who interpreted it to mean' a recommendation said that fasting is disapproved. It appears that those who interpreted it as a recommendation decided this by giving it prominence over the principle of (initial) interpretation as (always) implying obligation, because they saw that if they construed it as an obligation it would be opposed by the authentic tradition of Abu SacTd al-Khudn through the indication of its text. In this tradition he said, “I heard the Messenger of Allah (God’s peace and blessings be upon him) saying, ‘Fasting is not valid on two days, the day offitr after Ramadan and the day of sacrifice’”. The indication of the text implies that fasting is valid oh days other than these two days, otherwise specifying them would be futile, having no purpose.

一群法学家并不反对在星期五斋戒。这些人包括马立克及其门徒，以及一批法学家。另一群人则反对在这一天斋戒，除非斋戒前一天或后一天也斋戒。他们之间分歧的原因在于关于此事的圣训互有冲突。 其中一则是伊本·麦斯欧德的圣训，他说："先知（愿真主赐予他平安与祝福）每月斋戒三天。"他又说："我从未见他在星期五不斋戒。"这是一则可靠的圣训。还有贾比尔的圣训：有人问贾比尔："我听说真主的使者（愿真主赐予他平安与祝福）禁止专门在星期五斋戒。"他回答说："是的，以此房的主起誓。"此圣训由穆斯林辑录。在这些圣训中还有艾布·胡莱赖的圣训，他说："真主的使者（愿真主赐予他平安与祝福）说：'你们中任何人都不要在星期五斋戒，除非他在星期四或星期六也斋戒。'"此圣训同样由穆斯林辑录。 那些采用伊本·麦斯欧德圣训表面含义的人，允许不加任何条件地在星期五斋戒。那些采用贾比尔圣训表面含义的人，则绝对反对这样做。那些遵循艾布·胡莱赖圣训的人，则调和了贾比尔的圣训与伊本·麦斯欧德的圣训。

A group of jurists did not disapprove of fasting on a Friday. These include Malik, his disciples, and a group of jurists. Another group disapproved of fasting on this day, unless a fast was kept before it or after it. The reason for their disagreement stems from the conflict of traditions over this. One of these is the tradition of Ibn Mascud “that the Prophet (God’s peace and blessings be upon him) used to fast on three days of each month”. He said: “I have not seen him not fasting on a Friday”. This is an authentic tradition. There is also the tradition of Jabir “that a questioner asked Jabir, ‘I have heard that the Messenger of Allah (God’s peace and blessings be upon him) prohibited that Friday be singled out for fasting.’ He replied, ‘Yes, by the Lord of this House’”. It is recorded by Muslim. Included in these is also the tradition of Abu Hurayra, who said, “The Messenger of Allah (God’s peace and blessings be upon him) said, ‘None of you should fast on a Friday, unless he fasts before it or after it’”. This too"is recorded by Muslim. Those who adopted the apparent meaning of the tradition of Ibn Mascud permitted fasting on a Friday without qualifications. Those who adopted the apparent meaning of Jabir’s tradition disapproved it absolutely. Those who followed Abu Hurayra’s tradition reconciled the two tradition, that is, Jabir’s tradition and that of Ibn Mas ud.

大多数法学家坚持禁止在存疑之日斋戒,认为它属于斋月的一部分,其依据是那些将斋戒与见新月或完成沙赫班月(三十天)相联系的圣训的表面含义,但我们从伊本·欧麦尔转述的除外。关于在这一天自愿斋戒,他们存在分歧。一些法学家不赞成这样做,依据是阿马尔的圣训的表面含义:“在存疑之日斋戒的人,就是违背了艾布·古萨姆(真主的福安降于他)。”允许者则依据“先知(真主的福安降于他)整个沙赫班月都在斋戒”的传述,也依据先知(真主的福安降于他)所说的“不要提前一天或两天进入斋月,除非那一天恰是你们中某人惯常斋戒的日子,那样他可以斋戒”的传述。拉伊思·伊本·赛阿德曾说,如果一个人以为那天是斋月而斋戒,之后确定那确实是斋月,那么他的斋戒是有效的。这证明斋戒的意图在黎明之后即生效,因为自愿斋戒的意图可以转变为義务斋戒的意图。

c The majority of the jurists uphold the prohibition of fasting on the Day of Doubt considering it a part of Ramadan on the apparent meaning of the traditions that link fasting to the sighting, or with the completion of the number of the days of Shahan (thirty), except what we have related from Ibn TJmar. They disagreed about pursuing voluntary fasting on this day. Some of the jurists disapproved this on the apparent meaning of the tradition of c Ammar, “He who fasts on the Day of Doubt has defied Abu al-Qasim”. Those who permitted it did so on the report “that the Prophet (God’s peace and blessings be upon him) kept the fasts for the whole of Shahan”, and also because of the report that the Prophet (God’s peace and blessings be upon him) said, “Do not advance Ramadan by a day or by two days, unless that is the day on which one of you is accustomed to fasting, in which case he may do so”. Al-Lay th ibn SaM used to say that if the person fasts on the assumption that it is a day of Ramadan and then it is established that it is Ramadan his fast is considered to be valid. This provides an evidence that intention to fast becomes effective after dawn, as the intention of a voluntary fast is converted to that of an obligatory fast.

他们在星期六是否斋戒的问题上存在分歧，其原因在于他们对先知（愿真主的赞颂与安拉的祝福降临于他）所传的一段圣训的真伪有争议。该圣训是：“除非是你们必须履行的斋戒，否则不要在星期六斋戒。”此段圣训由艾卜·达伍德所记录。他们认为，这段圣训已被朱威里叶·宾特·哈里斯的圣训所废止。该圣训称：先知（愿真主的赞颂与安拉的祝福降临于他）在一个星期五来到她那里，当时她正在斋戒，他问道：“你昨天斋戒了吗？”她说：“没有。”他又问：“你想明天斋戒吗？”她说：“不想。”他便说：“那你就破斋吧。”

The reason for their disagreement about fasting on Saturday arises from their dispute about the authenticity of the report from the Prophet (God’s peace and blessings be upon him) that he said, “Do not fast on a Saturday, except (the occasion) when it is obligatory for you”. It is recorded by Abu Dawud. They said that this tradition has been abrogated by the tradition of Juwayriya bint al-Harith “that the Prophet (God’s peace and blessings be upon him) came up to her on a Friday, when she was fasting, and said, ‘Did you fast yesterday?’ She said, ‘No’. He said, ‘Do you wish to fast tomorrow?’ She said, ‘No’. He said, ‘Then break your fast’”.

禁止长期斋戒的规定已经确立，但马立克认为这并无不妥，他或许认为该禁令是基于对身体虚弱或患病的顾虑。

The proscription for fasting perpetually was laid down, but Malik saw no harm in this, and he could have thought that the proscription was based on the apprehension of weakness or illness.

关于沙尔邦月下半月是否可以斋戒，一部分法学家不赞同，另一部分则允许。不赞同者的依据是这段圣训：先知（愿主赐他平安和祝福）曾说：“从沙尔邦月中旬直到莱麦丹月之前，不得斋戒。”允许者的依据是乌姆·赛莱麦所传的圣训，她说：“除了沙尔邦月和莱麦丹月，我从未见过安拉的使者（愿主赐他平安和祝福）连续两个月斋戒。”允许者还依据伊本·欧麦尔所传的圣训，他说：“安拉的使者（愿主赐他平安和祝福）曾将沙尔邦月与莱麦丹月连在一起斋戒。”这些圣训均由塔哈维所辑录。

Fasting during the second half of Shahan was disapproved by one group of jurists and permitted by another. Those who disapproved it did so on the basis of the report that the Prophet (God’s peace and blessings be upon him) said, “There is no fast after the middle of Shahan up to Ramadan”. Those who permitted it did so on the basis of the report from Umm Salama, who said, “I have not seen the Messenger of Allah (God’s peace and blessings be upon him) fasting for two consecutive months, except for Shahan and Ramadan”, and also on the basis of what is related from Ibn TJmar, who said, “The Messenger of Allah (God’s peace and blessings be upon him) used to combine Shahan with Ramadan”. These traditions have been recorded by al-TahawT.

第二个要素（关于斋戒）与意图有关。据我所知，没有人会不为自愿斋戒确立意图，但他们在意图应当在何时形成的问题上存在分歧，这与前面所述相符。

The second element (of fasts) relates to intention and I do not know of anyone who did not stipulate intention for voluntary fasting, but they did differ over the time of forming the intention in accordance with what has preceded.

第三个要素是戒除使斋戒失效的事物，这与义务斋戒中的戒除完全相同。那里存在的分歧也同样延续到这里。

The third element is abstinence from things that break the fast, and that is exactly the same as abstinence in obligatory fasting. The disagreement that exists there is carried over here.

关于自愿斋戒中破斋的裁决,学者们一致认为:开始了自愿斋戒、因正当理由而中断的人,不需要补还(qadd*)。他们的分歧在于:人故意且无任何借口地中断斋戒时的情况。马立克和艾布·哈尼法要求他补还(qad&)。而沙斐仪和一群法学家则认为他无需补还。

With respect to the hukm of breaking the fast in voluntary fasting they agreed that a person who commences a voluntary fast and then cuts it off due to a legitimate reason is not liable to qadd*. They disagreed when he cuts it off intentionally and without an excuse. Malik and Abu Hamfa imposed qad& upon him. Al-Shafi T and a c group of jurists said that there is no qada> for him.

他们之间产生分歧的原因，源于关于此事的圣训相互冲突。马立克传述说，哈福赛和阿伊莎，即先知ﷺ的两位妻子，一同进行了一次自愿斋戒。有人送来一份食物给她们，她们便破斋了。安拉的使者ﷺ说："请在另一天补上这一天。"与此相反的是乌母·哈尼的圣训，她说：“在征服日，即征服麦加之日，法蒂玛来了，坐在安拉的使者ﷺ的左边，而乌母·哈尼坐在他的右边。她说：一位女仆端来一个盛有饮料的器皿，她把它递给他，他便喝了。然后他把它递给乌母·哈尼，她也喝了。她说：安拉的使者啊，我破斋了，因为我当时正在斋戒。先知ﷺ对她说：你是否在补还某项功课的斋？她说：没有。他说：那么，如果那是自愿的斋戒，就没有妨碍。”沙斐仪以阿伊莎的圣训作为类似含义的依据进行论证。她说：“安拉的使者ﷺ进到我这里，我对他说：‘我给你留了一些东西。’他说：‘我本打算斋戒，但你拿过来吧。’”阿伊莎和哈福赛的这两段圣训并非musnad（完整可溯源至先知ﷺ的圣训）。

The reason for their disagreement stems from the conflict of traditions about this. Malik has related that Hafsa and cA>isha, the two wives of the Prophet (God’s peace and blessings be upon him) kept a voluntary fast together. A gift of food was brought to them and they broke their fast. The Messenger of Allah (God’s peace and blessings be upon him) said, “Fast another day in its place”. This is opposed by the tradition of Umm Hani, who said:232 “On the day of the conquest, the conquest of Mecca, Fatima came and sat to the left of the Messenger of Allah (God’s peace and blessings be upon him) when Umm Hani was to his right. She said: A maid came with a utensil containing a beverage. She gave it to him and he drank from it. He then gave it to Umm Hani who also drank from it. She said: O Messenger of Allah, I have broken my fast, for I was fasting. The Prophet (God’s peace and -blessings be upon him) said to her: Were you observing qada for something? She said: No. He said: Then it does not harm you, if it was voluntary”. Al-Shafi^T argued, for a similar implication, on the basis of the tradition of cA’isha. She said, “The Messenger of Allah (God’s peace and blessings be upon him) entered upon me and I said to him, ‘I have hidden something for you’. Fie said, ‘I had intended to fast, but bring it over’”. The traditions of cA:isha and Hafsa are not musnad.

他们在这个问题上产生分歧，还有另一个原因。那就是自愿斋戒在与自愿礼拜的相似性和与自愿朝觐的相似性之间摇摆不定。这是因为他们一致认为，自愿开始朝觐或副朝的人，若中途退出，则有义务补做（qada*）。他们也一致认为，据我所知，中途离开自愿礼拜的人，不需要补做。那些以礼拜为依据对斋戒进行类比的人，认为斋戒与礼拜的相似度比与朝觐更高，因为朝觐在这种情况下有其特定的律例，即已经使其无效的人，必须继续履行直至结束。

Their disagreement over this issue has another reason. It is the vacillation of the voluntary fast between its resemblance with voluntary prayer and with voluntary hajj. This is so as they agreed that the person who commences hajj or <umra on a voluntary basis and then moves out of it is liable for qada*. They also agreed that the person who leaves a voluntary prayer is not liable for qada> as far as I know. Those who made an analogy for fasting on the basis of prayer thought that it resembles prayer more closely than it does hajj, as hajj has a specific hukm in this case, which is that it is binding upon one who has invalidated it to continue moving in it up to the end.

如果有人因遗忘而打破了自愿斋戒,多数学者认为他无需补偿(qadā’)。伊本·图莱耶(Ibn Ṭulayya)则认为,他应当依照朝觐的类比而补偿。或许马立克是将乌姆·哈尼的圣训理解为适用于遗忘的情形。乌姆·哈尼的圣训由艾布·达乌德记录。同样,他也记录了与我们所引述的内容几乎相同措辞的A'ishah的圣训。他还以完全相同的措辞记录了A'ishah和Hafsa的圣训。

If the person breaks a voluntary fast out of forgetfulness, the majority hold that there is no qad& for him. Ibn TJlayya said that he is liable to qadd* on the analogy of hajj. Perhaps, Malik construed the tradition of Umm Hani to apply to forgetfulness. The tradition of Umm Hani has been recorded by Abu Dawud. Likewise, he recorded the tradition of (A*isha with almost similar words that we have stated. He recorded the tradition of 'A’isha and Hafsa in the exact same words.