本章阐述这一功修（朝觐）的行为，即其基本要素，并讨论在其进行期间应当避免的事项。正如我们所说，这一功修分为两种：朝觐与副朝（ʿUmra）。朝觐本身又分为三种：伊弗拉德（Ifrād）、塔马图尔（Tamattuʿ）和格兰（Qirān）。这些都由确定的行为构成，在确定的地点和确定的时间进行。其中一些是必定的（义务），另一些则不是；此外还有在这些行为期间应当避免的事项，每一项在违反时或遇到障碍时都有确定的教法裁定（ahkām）。

This covers the identification of the acts of this worship (hajj), namely its basic elements, as well as the discussion of acts to be avoided during the period of its performance. This worship, as we have said, is of two types: hajj and ^umra. Hajj itself is of three types: ifrdd, tamattuy and qirdn. All these consist of determined acts (to be performed) at determined locations and at determined times. Some of these are obligatory, while some are not, along with things to be avoided during these acts, each one of which has determined ahkam (to be applied) either at the time of a breach or on the occurrence of an obstacle.

因此，此类内容首先分为两部分：一是对所应作之事的讨论，二是对所应避免之事的讨论。第三类将包括对"Ahkam"（律例）的讨论。

This category is, therefore, divided first into a discussion of the acts (to be performed) and a discussion of the things to be avoided. The third category will include the discussion of the.ahkdm.

我们现在开始讨论（这项崇拜的）功课。其中一些功课是为这四种仪式所规定的，即三种朝觐方式和副朝（ʿUmra），而另一些则是各个类型所特有的。我们先讨论它们共有的功课，然后再转到各类型所特有的内容。我们说：朝觐和副朝中的第一项功课，就是称为“伊赫拉姆”（Ihram）的行为。

We begin, then, with the acts (of this worship). Some of these acts are stipulated for these four kinds of rites, that is, for the three types of hajj and for <umra while some are specific to individual y types. We begin the discussion with the acts common to them and will then move to what is specific to the individual types. We say: The first of the acts in hajj and <umra is the act known as the ihram.

第一个关于朝觐戒的条件是地点和时间。这些地点就是朝觐的“米格know”(mawaqit)。我们先从这些地点开始讨论。法学家们普遍认为，米格know是入戒（即意图开始朝觐并穿上朝觐服）的地点。对麦地那人而言，地点是左勒胡莱法（Dhu al-Hulayfa）；对叙利亚人而言是朱胡法（al-Juhfa）；对内志人而言是加尔恩（Qam）；对也门人而言是雅拉姆拉姆（Yalamlam）。这些都是根据真主的使者（愿真主赐他平安与祝福）在伊本·欧麦尔等人的圣训中确立的。 对于伊拉克人的米格know，法学家们存在分歧。多数外省法学家认为，他们的米格know是左特·伊尔克（Dhat Irq）。沙斐仪和赛里·萨瓦里则说，如果他们在阿忒格（al-cAqTq）入戒，会更为优选。他们又对是谁确定了这一地点存在分歧。一部分法学家说，是欧麦尔·本·哈塔卜确定的。另一部分法学家则说，实际上是真主的使者（愿真主赐他平安与祝福）本人为伊拉克人确定了左特·伊尔克或阿忒格这一地点。这一说法见于贾比尔、伊本·阿拔斯和阿伊莎的圣训中。 多数法学家认为，若有人错过了这些地点，即已怀有朝觐的意图，却在越过这些地点之后才入戒，那么他需要以宰牲（即血祭，dam）作为补赎。其中一些法学家说，如果他返回米格know并在那里入戒，补赎的责任便可免除。沙斐仪是持这一观点的法学家之一。另一些法学家则说，即使他返回，补赎的责任也不会免除，这是马立克的观点。还有一派说他无需补赎。另有一派说，如果他不返回米格know，他的朝觐便无效，他应当返回并开始欧姆拉的仪式。 这一点在讨论律例（ahkam）的那一章中有详细论述。

The first condition for the ihram1* is that of location and time. The locations are what are called the mawaqit of hajj. We will begin the discussion with these. The jurist generally agree that the mawdqtt are where the ihram (intention to start the hajj as well as wearing the hajj attire) is to be formulated. For the people of Medina the location is Dhu al-Hulayfa, for the people of Syria it is al-Juhfa, for the people of Najd it is Qam, and for the people of Yemen it is Yalamlam, because all this is established from the Messenger of Allah (God’s peace and blessings be upon him) in the tradition of Ibn TJmar and others. They disagreed about the miqdt for the people of Iraq. The majority of the jurists of the provinces maintain that the miqdt for them is Dhat Irq. Al-ShaficT and al-Thawri said that if they adopt the ihram at al- c AqTq it would be preferable. They disagreed as to who had determined this location for them. A group of jurists said that it was TJmar ibn al-Khattab. Another group of jurists said that, in fact, it was the Messenger of Allah (God’s peace and blessings be upon him) himself who determined the location for the people of Iraq to be Dhat <Irq or al-cAqTq. This has been related in traditions from Jabir, Ibn Abbas, and <A*isha. The majority of the jurists maintain that the person who misses these points, though he has in mind, to go through the ihram and does so after crossing them is liable for atonement by slaughtering (of an animal) (dam). Some of these jurists said that if he returns to the miqdt and performs the ihram there the liability for atonement is dropped. Al-ShafiT is one of these jurists. Some of them said that the liability for atonement is not dropped even if he returns. This was Malik’s opinion. One group said that there is no atonement for him. Another group said that if he does not return to the miqdt his hajj becomes invalid and that he should return and begin the rites of the ^umra. This is discussed fully in the chapter dealing with the ahkam.

大多数法学家认为,居住地比米格拉特更靠近麦加的人,其为朝觐开始穿戴受戒衣(ihram)的地点即是其居住地。关于这类人,法学家们存在分歧:对于居住地比米格拉特更靠近麦加的朝觐者而言,从居住地开始受戒衣是否更有功德,还是从米格拉特开始更有功德。一部分法学家认为,这类人最好从居住地开始,而从米格拉特开始则属于一种例外。这是沙斐仪、艾布·哈尼法、萨乌里以及一些法学家的观点。马立克、伊斯哈格和艾哈迈德则认为,从米瓦盖特开始更好。这些法学家的依据是前述圣训,以及这是先知ﷺ所确立的圣行(sunna),因此更为优越。另一派的依据则是,众圣门弟子——伊本·阿拔斯、伊本·欧麦尔、伊本·麦斯欧德等人——都从米格拉特开始受戒衣,并且他们说,他们比其他人更了解先知ﷺ的圣行。宗教法学中的属文派(Zahirites)的原则表明,除非有可靠的公议表明相反的结论,否则不允许在米格拉特以外的任何地点开始受戒衣。

时间的miqat（时限）同样适用于三种朝觐形式。依照共识，它是指沙瓦勒月、都尔·喀尔德月，以及都尔·黑哲月的头九天。马立克说，它总共为三个月。沙斐仪说，它由前两个月加上都尔·黑哲月的头九天组成。艾布·哈尼法说，它是两个月加上都尔·黑哲月的头十天。 马立克的观点，其证据是至高者的经文所含的普遍意义：“朝觐在众所周知的月份中”，这意味着都尔·黑哲月的所有日子都适用，正如沙瓦勒月和都尔·喀尔德月的所有日子都适用一样。第二组人的证据是，朝觐者在第三个月结束之前，即已完成其所有义务性功课，从而结束了伊赫拉姆的状态。这一分歧的含义在于，允许将义务性的尾随天房环行（al-tawaf al-ifada）推迟到月末进行。

The miqat of time is also determined for the the three types of hajj. It is the period comprising Shawwal, Dhu al-Qa^a, and the first nine days of Dhu al- Hijja, by agreement. Malik said that it is a total of three months. AI-ShaficT said that it consists of the two first months and the first nine days of Dhu al- Hijja. Abu HanTfa said that it is the two months plus the first ten days of Dhu al-Hijja. x The evidence for Malik’s opinion is the generality of the words of the Exalted, “The pilgrimage is (in) the well-known months”,247 implying that this applies to all the days of Dhu al-Hijja as it does to all the days of Shawwal and Dhu al-QaMa. The evidence of the second group is the termination of the ritual state of ihram before the completion of the third month by the completion of all its obligatory acts. The implication of the dispute is the (permissibility of) delaying of the of the tawaf al-ifada (the obligatory final circumambulation of the Ka'ba) till the end of the month.

马立克不赞成有人在哈吉月份之前就开始受戒（进入朝觐圣行的圣洁状态），但在他看来，这样开始的受戒是有效的。其他法学家则认为，此人的受戒无效。沙斐仪说，此人的受戒应转为朝觐的“欧mra”（小朝）受戒。那些将此类情形比照拜时来看待的人说，时间未到之前，受戒不发生效力。那些依据至尊者的经文之普遍含义——“你们当为真主完成朝觐和欧mra”——的人说，无论他何时开始受戒，都发生效力，因为他被命令完成（朝觐）。或许，他们认为此语境中的哈吉与欧mra相似，并将时间上的米戈特（起始地点）比照欧mra的米戈特。沙斐仪的观点建立在这样一个论据之上：凡在与某种功修相同的时间内进行另一项功修者，该功修转为同类形式，犹如在斋月中履行誓约的斋戒。关于这一原则，马立克学派内部存在分歧。

Malik disapproves a person’s commencing the ihram before the months of hajj, but such commencing of the ihram is valid in his view. Other jurists maintain that the ihram of this person is not valid. Al-ShafiT said that his ihram is to be converted to the ihram for 'umra. Those who held this to be similar to the time for prayer said that it is not effective before time. Those who relied upon the general implication of the words of the Exalted, “Complete the performance of the pilgrimage and the himra for Allah”,248 said that whenever he starts the ihram it takes effect, for he is commanded to complete (the pilgrimage). Perhaps, they held hajj in this context to be similar to himra and held the miqat of time to be similar to those of ^umra. Al- Shafi Fs c opinion is based upon the argument that whoever undertakes an act of worship in a time that pertains to an identical worship the worship is converted to the identical form, like one fasting after a vow during Ramadan. There is disagreement over this principle in the School (Malik’s).

学者们一致认为，小朝（伍姆拉）一年中任何时候都可以进行，因为在蒙昧时期，人们不在朝觐的日子里进行小朝（而是在一年中其余的时间进行），这也是先知（愿主的赞颂和祝福降临他）所说"小朝与大朝直到复活日都合并在一起"这句话的含义。艾布·哈尼法说，一年中都可以进行，唯独在阿拉法日、宰牲节和义沙拉格日除外，这几天被视为应当避免的（为可憎的）。

这些都是平常允许的行为,但处于朝觐戒关(ihram)状态的人是不允许做的。关于此议题的依据,是马立克通过纳菲尔传述、来自阿卜杜拉·本·欧麦尔的圣训:有人问安拉的使者ﷺ:"处于朝觐戒关状态的人应穿什么衣服?"安拉的使者ﷺ说:"不要穿衬衫、头巾、裤子、连帽斗篷或鞋子,除非找不到凉鞋,那么他可以把鞋子剪到脚踝以下再穿。也不要穿被藏红花或胭脂树染料(黄色染料)染过的衣物。" 处于朝觐戒关状态的人不应穿衬衫,也不应穿这段圣训中提到的任何东西,或类似的缝制衣物。这一规定是针对男性的,即不得穿缝制的衣服;而女性穿衬衫、外套、裤子、鞋子和头巾,则并无妨碍。

These are ordinarily permissible acts that are not permitted to a person in the ritual state of ihram. The source for this topic is what is established through the tradition of Malik from Nafi< from <Abd Allah ibn ‘Umar “that a man asked the Messenger of Allah (God’s peace and blessings be upon him), ‘What kind of clothes does a person in a ritual state of ihram wear?’ The Messenger of Allah (God’s peace and blessings be upon him) said, ‘You should neither wear shirts, nor turbans, nor trousers, nor hooded cloaks, nor shoes, unless a person does not find sandals for then he may wear shoes after cutting them below the ankles. And do not wear any clothing which has been touched (dyed) by saffron or wars (yellow dye)’”. the ritual state of ihrdm should not wear a shirt or any other thing mentioned in this tradition nor anything that is similar, that is, stitched: clothing. This is specific for men, that is, wearing stitched clothing, and there is no harm if a woman wears a shirt, coat, trousers, shoes, and a head-cover.

他们对于找不到除长裤以外衣物的人存在分歧：他可以穿长裤吗？马立克和艾布·哈尼法认为，他不被允许穿长裤，如果他穿了，就需要进行赎罪。沙斐仪、萨瓦里、艾哈迈德、艾布·save（艾布·萨尔）、达伍德则认为，如果他找不到下体遮盖布，他无需承担任何责任。马立克观点的依据是前面所引伊本·欧麦尔的圣训的表面含义。他说，如果在这方面存在某种豁免，先知ﷺ就会像在鞋子的情况中那样予以说明。另一派的依据是阿慕尔·本·迪纳尔转述自哲比尔和伊本·阿拔斯的圣训，他们说：“我听到安拉的使者ﷺ说：‘找不到下体遮盖布的人可以穿长裤，找不到凉鞋的人可以穿鞋子。’”

They differed about the person who does not find anything other than trousers. Is he to wear them? Malik and Abu Hamfa held that he is not permitted to wear trousers and if he does so he atones for it. Al-ShaficT, al- ThawrT, Ahmad. Abu Thawr, and Dawud said that there is no liability upon him if he cannot find a loin-cloth. The reliance in Malik’s opinion is upon the apparent meaning of the preceding tradition of Ibn Umar. He said that had there been some exemption in this the Messenger of Allah (God’s peace and* blessings be upon him) would have expressed it as he did in the case of shoes. The reliance of the other group is upon the tradition of cAmr ibn Dinar from Jabir and Ibn Abbas, who said, “I heard the Messenger c of Allah (God’s peace and blessings be upon him) saying, ‘Trousers are for the person who does not find a loin-cloth and shoes for one who cannot find sandals’”.

大多数法学家允许,对于找不到凉鞋的人,可以穿剪短了的鞋子。艾哈迈德说,对于找不到凉鞋的人,允许穿未剪短的鞋子,他所依据的是伊本·阿拔斯传述的圣训中不加限定的含义。阿塔厄说,剪短鞋子是一种浪费,而真主不喜欢浪费。关于在有凉鞋可用时穿剪短了的鞋子的人,学者们存在分歧。马立克说,他必须付赎罪金,阿布·绍尔也持此观点。艾卜·哈尼法说,他无需付赎罪金。关于沙斐仪的两种观点都有传述,我们将在讨论教法律例时提及。

The majority of the jurists permit the wearing of shoes that have been cut down for a person who cannot find sandals. Ahmad said that it is permitted to a person who cannot find sandals to wear shoes that have not been cut, and this by relying upon the unqualified implication in the tradition of Ibn c Abbas. cAta> said that in cutting them down there is waste and Allah does not like waste. They differed about the person who wears cut down shoes when sandals are available. Malik said that he has to make atonement, and this was also the opinion of Abu Thawr. Abu Hamfa said that there is no atonement for him. Both views are related from al-ShafiT, and we shall mention this in the discussion of the ahkam.

处于朝觐戒（ihrām）状态的人，可以分别履行小朝（ʿUmra）和大朝（Ḥajj），即"单行者"（mufrid）；也可以将大朝和小朝合并履行。意图兼行两者的人，可以先从大朝开始，此时他被称为"单行者"（mufrid）；也可以先从小朝开始，此时他是"三时行者"（mutamattiʿ）；或者将两者合一，此时他被称为"合行者"（qārin）。首先需要将这三种功课类型加以区分，然后讨论朝觐者在每一种类型中所做的事，以及每种类型各自特有的内容（如果有的话）。在讨论了朝觐戒与朝觐功课之后，我们也将以同样的方式进行。

The persons in the ritual state of ihrdm either perform the <umra separately and the hajj separately (mufrid) or they combine the hajj and the <umra. He who intends to do both may begin with the hajj, in which case he is called a mufrid, or with the himra, in which case he is a mutamatti\ or he may combine both, and then he is known as a qdrin. It is necessary, initially, to separate the three types of these rites and then to discuss what the tnuhritn does in each .one of these, and discuss what is specific to each of these types, if there is something specific to them. We shall do the same thing after discussing the ihrdm with the acts of hajj.

我们说：ifrad（朝觐者以哈吉开始的方式）是剥离了tamattu^和qiran特征的一种形式。因此，我们有必要先描述tamattu^，然后再描述qiran。

We say: ifrad (the method by which the pilgrim begins with hajj) is the type stripped of the characteristics of tamattu^ and'qirdn. It is, therefore, necessary that we first begin with a description of tamattu^ and then follow it up with the description of qiran.

我们说:学者们一致认为,这就是安拉至尊所说的那种功修所指的内容:“凡借着朝觐之前的副朝而得以解除戒规的人,应当献上力所能及的牲畜。”这意味着,朝觐者在朝觐月份内,从规定的地点为副朝诵念塔尔比叶。如果他的住所在禁地之外,他就这样做;否则,他从自己的住所诵念。他从那里出发,直到抵达天房(圣寺),绕天房行转,然后行萨法与麦尔沃之间的奔走,并在这些月份内剃发或剪发。此后他便不再处于受戒状态,尽管他仍在麦加。他将在同一年、同一规定月份内开始朝觐,而无需返回故乡,但哈桑所传之说除外。哈桑说:即使他返回故乡而没有完成朝觐,他仍应被视为“完成朝觐者”(穆塔马particular),也就是说,他有义务献上安拉至尊经文中所说的完成朝觐者的牺牲:“力所能及的牺牲。”哈桑曾主张,在朝觐日期间进行的副朝即构成“朝觐副朝合并”(坦马图)。塔乌斯主张,在朝觐月份之前行副朝、然后留在麦加直到朝觐并在同一年完成朝觐的人,也应被视为完成朝觐者。学者们一致认为,不长期居住在禁寺(圣寺)附近的人,有资格成为“完成朝觐者”。关于麦加本地居民是否有资格进行坦马图,他们存在分歧。主张其有资格者一致认为,他不需要缴纳赎罪,因为安拉至尊说:“这是为那些家人不在禁寺附近的人而定的。”至于谁算是居住在禁寺附近,他们则存在分歧。 马立克说，他们是麦加城的居民，以及祖图瓦居民，还有那些居住地与麦加的距离同祖图瓦一样远的人。艾布·哈尼法说，他们是居住在米格扎特之内和麦加之内的人。沙斐仪在埃及时说，他们是居住在距离麦加两夜路程之内的人，这也是米格扎特的最大范围。ristic 派说，他们是居住在禁地边界之内的人；而萨乌里则说，他们仅指麦加的居民。

We say: The jurists agreed that this is the kind of rite that is implied in the words of the Exalted, “Then whosoever enjoyed freedom from the restriction of the ihrdm by commencing with the ^umra before the hajj, (shall give) such gifts as can be had with ease”. This means that the pilgrim pronounces the talbiya for the himra from the appointed locations during the-months of hajj. This is the case if his residence is beyond the Haram (otherwise he does so from his residence). He moves from there until he reaches the House (the Sacred Mosque) and makes the circuits around' the Ka^ba, performs the say, and then has his hair shaved (or shortened) within these months. He is then no longer in the state of ihrdm though he is in Mecca. He will begin his hajj in the very same year and in these appointed-1 months without going back to his homeland, except what is related from akHasan. He said that he is to be considered a mutamatti*- even if he goes back to his homeland without performing he. hajj, that is, he is liable for the sacrifice of the mutamatti^ that is mentioned in the words of the Exalted, “such blood sacrifice as can be had with ease”.252 * 254 He (ai-Hasan) used to maintain that a ^umra during the days of hajj amounts to tamattifi. Tawus maintained that the person who performs ^umra before the months of hajj and then stays on (in Mecca) till the hajj and performs it in the same year is also to be considered a mutamatti\ The jurists agreed that a person who is not residing (permanently) in the (vicinity of) al-Masjid al-Haram is eligible for being a mutamattP. They disagreed about the resident of Mecca whether he is eligible for tamattu*-. Those who maintained that he is eligible agreed that there is no (obligation of) atonement , because of the words of the Exalted, “That is for him whose folk are not present in the vicinity of al-Masjid al-Haram” They disagreed as to who is resident in al-Masjid al-Hardm. Malik said that they are the residents of the town of Mecca and those of Dhu Tuwa, as well as others whose residence is as far from Mecca as Dhu Tuwa. Abu Harnfa said that they are the persons who live withing the mawdqit and within Mecca. Al-ShaficT said, at Egypt, that these are the persons who live up to a distance of two nights travel from Mecca, and this is the maximum distance of the mawaqit. The Zahirites said that they are those who live within the boundaries of the Haram, while al- Thawri said that they are the residents of Mecca alone.

Qirān是指同时为朝觐和副朝（ʿumra）宣布开始圣洁状态（ihrām，即意念），或者在朝觐月份为副朝宣布ihrām，然后在解除ihrām之前开始朝觐。马立克的门徒们对朝觐者何时可以这样做（即将朝觐与副朝结合）存在分歧。有人说，只要他还没有开始绕行（副朝的绕行），哪怕只绕一圈，他就有权这样做。也有人说，只要他还没有完成绕行并做完拜（即绕行后的圣行拜），他就有权这样做。在绕行之后，甚至在绕行后的拜之前这样做，被认为是不可取的，但如果他这样做了，就对他有约束力。还有人说，只要副朝的某个部分仍未完成，无论是绕行还是萨法山之间的奔走，他就有权这样做。然而，他们一致认为，如果他宣布了朝觐的ihrām，而副朝的所有功课都已完成，只剩下剃发或剪发，那么他就不能被视为qārin（同行者）。

Qirdn is the pronouncing of the ihrdm (intention) for performing the hajj and the <umra together, or it is the pronouncing of the ihrdm for the htmra during the hajj months and then commencing with the hajj before his release258 from the ihrdm. The disciples of Malik differed about the time when the pilgrim can do this (i.e. combining hajj with Hcmra). It is said that he has a right to do this as long as he has not commenced the circumambulation (of the ^umra), not even a single circuit. It is also said that as long as he has not completed the circuits and bowed (offered the post-taw^f sunna prayer) after that. It is considered disapproved after the circumambulation and even before the Hd tawdf prayer, but if he does so it becomes binding upon him. It is also said that he has a right to do this as. long as some part of the himra is still left, either the circuits or the safy. They agreed, however, that if he pronounces -the ihrdm (intention) of hajj and none of the acts of the ^umra is left, except the clipping of the hair, he cannot be considered a qarin.

对于与负有同样献牲义务的麦塔玛提尔者（mutamattiʿ）相同的盖然者（qārin），其不属于长期居住在禁寺（al-Masjid al-Ḥarām）附近的人。伊本·马吉舒恩（Ibn al-Majishun）是马立克的弟子之一，他说，即使是居住在麦加的盖然者，依他的看法也负有献牲的义务。

The qarin on whom the same sacrifice as the mutamattiPs is binding is not one of those who are permanently resident in the vicinity of al-Masjid al- Haram. Ibn al-Majishun, one of the disciples of Malik, said that a qarin, even on* who is a resident of Mecca, is in his view under an obligation for the sacrifice.

"Ifrad"是一种不带这些特征的朝觐方式，由既非"Mutamattie"（tamattu'者）也非"Qarin"（qiran者）的人进行，他开始时只念诵朝觐的"Ihram"（意念）。

Ifrdd is a kind (of hajj) that is devoid of these attributes and is performed by one who? is neither a mutamattfi nor a qarin, and, he begins by pronouncing the ihrdm (the intention) of hajj alone.

法学家们就三种朝觐形式——伊弗拉德（ifrād）、盖朗（qirān）和Tamattu'——哪一种更优产生了分歧。他们分歧的原因，源于对真主的使者（愿真主赐予他安拉的祝福与平安）所行朝觐形式的不同理解。据传他曾以单独朝觐者（mufrid）的身份朝觐，也曾以大朝与小朝合行的 mutamattiʿ 身份朝觐，还曾以盖朗（qārin）的身份朝觐。 马立克选择了伊弗拉德，所依据的是阿伊莎所传的圣训，她说：“我们曾随真主的使者（愿真主赐予他安拉的祝福与平安）参加告别朝觐，我们中有人先行朱玛尔（小朝），有人兼行大朝与小朝，而真主的使者（愿真主赐予他安拉的祝福与平安）是从大朝开始的。”这段圣训经阿伊莎转述，有多条传述路线。 艾卜·欧麦尔·伊本·阿卜杜·伯尔（Abu ʿUmar ibn ʿAbd al-Barr）说：“先知（愿真主赐予他安拉的祝福与平安）所行的伊弗拉德，经贾比尔·伊本·阿卜杜拉通过多条路线传述，这些路线既是广泛流传的（mutawātir），也是可靠的（ṣaḥīḥ）。”认为伊弗拉德更优的，还有艾卜·伯克尔、欧麦尔、奥斯曼、阿伊莎和贾比尔。

The jurists disagreed over which form is better: ifrdd, qiran, or tamattuP The reason for their disagreement arises from their dispute over the form of hajj performed by the Messenger of Allah (God’s peace and blessings be upon him). It is related about him that he performed it as a mufrid, as a mutamattiS, and as a qarin. Malik chose ifrdd, and for this he relied upon what is related from <A>isha that she said, “We accompanied the Messenger of Allah (God’s peace and blessings be upon him) on the Farewell Pilgrimage and with us were those who began with the ^umra, those who combined hajj and <umra, and the Messenger of Allah (God’s peace and blessings be upon him) started with hajj”. This tradition has been related from ‘A^sha through many channels. Abu TJmar ibn (Abd al-Barr said: “Ifrdd as performed by the Prophet (God’s peace and blessings be upon him) was reported by Jabir ibn cAbd Allah through various channels that are mutawdtir and authentic”. This (the greater merit of ifrdd) was also the opinion of Abu Bakr, TJmar, TJthman, c A*isha, and Jabir.

大多数法学家一致认为,为开始进入朝觐的圣戒(ihram)而沐浴是逊乃(sunna),这是圣戒者的行为之一,以至于伊本·纳万兹说:在马立克看来,为圣戒而沐浴比为聚礼而沐浴更为重要。则希里派(Zahirites)说它是必须的。艾布·哈尼法和阿尔·萨乌里(al-Thawri)说,只做小净(wudu')就足够了。

The majority of the jurists agreed that bathing is a sunna for commencing with the ihram, and it is one of the acts of the muhrim, so much so that Ibn Nawaz said: Bathing for the ihram has greater significance, for Malik, than bathing for the Friday prayer. The Zahirites said that it is obligatory. Abu Hanlfa and alT ThawrT said that performing the ablution is sufficient.

璧派学者的证据是马立克所传的一则马尔赛圣训，传述来自阿斯玛·宾特·欧麦斯：她在拜达生下了穆罕默德·本·艾布·伯克尔。艾布·伯克尔把此事告诉了安拉的使者ﷺ，使者ﷺ说：“让她沐浴，然后穿上伊哈拉姆服。”在他们看来，这一命令意味着义务。多数学者的依据则是这一原则：原本的状态是免于责任，直到有确凿无疑的命令确立义务为止。

The evidence of the Zahirites is the mursal report by Malik in the tradition of Asma* bint TJmays “that she gave birth to Muhammad ibn Abf Bakr at al- Bayda*. Abu Bakr mentioned this to the Messenger of Allah (God’s peace and blessings be upon him), who said, ‘Tell her to bathe and then wear the ihram* The command in their view implies an obligation. The reliance of the majority is upon the principle that the original rule is freedom from liability until an obligation is established by an irrefutable command.

此外,伊本·欧麦尔(cAbd Allah ibn <Umar)在开始穿戴朝觐服(ihram)之前、进入麦加之时,以及在前往阿拉法特站立的前一晚,都会沐浴。马立克认为,这三次沐浴属于朝觐者(muhrim)的功修。

Further, cAbd Allah ibn <Umar used to bathe for his ihram before commencing it, and for entering Mecca, and on the evening prior to the his stationing at Arafa. Malik held these three baths to be the acts of the muhrim.

c 他们一致认为，不经过立意，不能进入（朝觐的）伊赫拉姆状态。他们在仅有立意而不念talbiya（талбия，即“Labbayka”祷词）是否足够的问题上存在分歧。马利克和沙菲仪认为，只有立意而不念talbiya即已足够。艾布·哈尼法则认为，朝觐中的talbiya如同拜功开始时的初次高呼“安拉至大”（takbir），不同之处在于：凡可代替talbiya的任何言辞都足够，正如在开始拜功时，凡表示尊崇的任何言辞都可代替“安拉至大”而足够一样。

c They agreed that (the ritual state of) ihram cannot be assumed without forming an intention. They disagreed on whether the intention is enough without the pronouncement of the talbiya. Malik and al-ShaficT said that intention without the talbiya is sufficient. Abu Hanifa said that talbiya in hajj is like the initial takbir in prayers, except that any words used as a substitute for the talbiya are sufficient, just as all words used in the place of the takbir on the commencement of prayer are enough, when they indicate exaltedness.

法学家们一致认为,安拉的使者(愿主的福安与慈恩降临他)的塔尔比叶诵词是:“Labbayk Allahumma labbayk, labbayka la sharika laka labbayk, inna l-hamda wa n-ni‘mata laka wa l-mulk, la sharika lak”(“我在您面前,主啊,我在您面前;我在您面前,您没有伙伴,我在您面前;一切赞颂、恩典与主权都属于您,您没有伙伴”)。这是马立克从纳菲From伊本·欧麦尔、从先知(愿主的福安与慈恩降临他)传述的,其可靠程度最高。他们对于塔尔比叶是否必须按这些字句诵念存在分歧。宰希利派(Zahiriyya)认为必须按这些字句诵念。大多数法学家一致认为这些字句是可取的,但在增加或替换其中的词语方面存在分歧。宰希利派还认为大声诵念塔尔比叶是义务,而大多数学者认为这是可取的,依据是马立克所传述的圣训:“吉卜利勒来到我这里,命令我吩咐我的同伴和与我同在的人,要大声诵念塔尔比叶并表明意图。”法学家们一致认为,据艾布·欧麦尔所传述,妇女诵念塔尔比叶的方式是能够听见自己的诵念声。

这次讨论涉及绕行天房（天房是安拉的殿宇）的相关内容：其描述、条件、其为义务或为推荐的裁定，以及绕行的圈数。

This discussion is about the circumambulation of the House, its description, its conditions, the hukm of its obligation or recommendation, and about the number of the circuits.

大多数学者一致认为,环绕天房(无论是义务的还是推荐的)的方式是:朝觐者从黑石(al-hajar al-aswad)处开始。如果能够亲吻黑石,就应当亲吻;如果不能,则应尽可能用手触摸,然后亲吻手。随后他转身,使天房位于其左侧,绕行天房。他绕行七圈,前三圈采用拉麦勒(ramal,即快步小跑,耸动双肩,原地快速摆动但向前移动),后四圈则正常步行。这是进入麦加时的致敬环绕(tawaf al-qudum),适用于进行朝觐或副朝(umrah)的人,以及仅仅来拜访安拉天房的人,但不包括麦塔迈图尔(mutamattu')者。女性不行拉麦勒。朝觐者应向也门角(al-rukn al-yamani)致意,也就是天房中位于黑石角之前的那个角(以双手朝向它举起),因为这已被确立为先知的行为。

The majority agree unanimously that the form of the circumambulation, whether obligatory or recommended, is that the worshipper begins at al-hajar al-aswad (the Black Stone). If he is able to kiss the stone he should do so, or touch it with his hand if possible and then kiss it. He then turns, with the House on his left, and he walks around it. He makes seven circuits, adopting the ramal (rythmic trot while shrugging the shoulders; marking time but moving ahead) for the first three circuits. He then walks in the remaining four circuits. This is for the circumambulation of greeting (tawdf al-quditm) on entering Mecca and it is for those performing hajj or himra (as well as those who are simply visiting the House of Allah) to the exclusion of the mutamattf. There is no ramal for women. The worshipper is to make a salutation to al- rukn al-yamdnt. which is the corner (of the House) before al-rukn al-aswad (the corner with the Black Stone) (by raising both hands toward it), because this has been established as an act of the Prophet (God’s peace and blessings be upon him).

他们对于进入麦加者在前三圈中行快步(ramal)的裁决存在分歧,即这是否属于圣行(sunna)或是一种有功德的行为。伊本·阿拔斯(Ibn ʿAbbas)认为这是圣行。这也是沙斐仪(al-Shāfiʿī)、艾卜·哈尼法(Abū Ḥanīfa)、伊斯哈格(Ishaq)、艾哈迈德(Aḥmad)和艾卜·save(Abū Thawr)的观点。马立克(Mālik)及其门徒的观点则有所不同。 两种观点的区别在于:认为这是圣行者,将放弃这一行为视为需要承担赎罪(dam)的义务;而不认为这是圣行者,则不认为有任何义务。 不认为快步是圣行者,以伊本·图فayl(Ibn al-Ṭufayl)所传、出自伊本·阿拔斯的圣训为据。他说:“我对伊本·阿拔斯说:‘有人以为,安拉的使者ﷺ在绕天房时行了快步,这是圣行。’他说:‘他们说的有真有假。’我问:‘什么是真,什么是假?’他说:‘他们说安拉的使者ﷺ绕天房时行快步,这是真的;而他们说这是圣行,则是假的。’”

They disagreed about the hukm of ramal in the first three circuits for the person coming into Mecca, whether this is a sunna or an act of merit. Ibn c Abbas said that it is a sunna. and this was the opinion of al-ShaficT, Abu HanTfa, Ishaq, Ahmad, and Abu Thawr. The opinions of Malik and those of his disciples vary on the point. The difference between the two opinions is that * I those who deem it to be a sunna made its relinquishment liable to atonement (dam). while those who did not consider it a sunna did not impose any duty. Those who did not consider ramal to be a sunna argued on the basis of the tradition of Ibn al-Tufayl from Ibn <Abbas that he said, “I said , to Ibn Abbas c that some people are under the impression that the Messenger of Allah (God’s peace and blessings be upon him) adopted ramal when he made the circumambulation of the House, and that this is a sunna. He said, ‘They spoke in truth and they lied’. I said, ‘What was the truth and what was the lie?’ He said, ‘They were truthful about the ramal adopted by the Messenger of Allah when he circumambulated the House, and they lied about saying it is a sunna.

其条件包括界定其边界。大多数法学家认为,哈吉尔(北墙)是天房的一部分,绕天房环行者必须将哈吉尔包括在内,并且这是“法定绕行”(tawaf al-ifdah,即阿拉法特之后、投掷石子之后的绕行)的一个条件。艾卜·哈尼法及其弟子则认为这是逊奈(sunna)。 大多数人的证据是马立克从阿伊莎所传的圣训:安拉的使者ﷺ说:“若不是你们的民众刚刚脱离蒙昧不久,我本会拆毁天房,并按易卜拉欣所奠定的根基重建它。”由于资金和木材不足,他们留下了哈吉尔的七肘(dhira')。这也是伊本·阿拔斯的观点。他依据至高者的话“你们当环绕古老的房屋”{并且环绕古老的房屋}作为论据,并说安拉的使者ﷺ是从哈吉尔之外进行绕行的。艾卜·哈尼法的证据则是这节经文的表面含义。

Its conditions include the delineation of its boundary. The majority of the jurists maintain that the hijr (northern wall) is part of the House, and whoever circumambulates the House is bound to include the hijr in it, and that it is a condition for the tawaf al-ifdda (the post-cArafat circumambulation, after throwing the pebbles). Abu Harnfa and his disciples said that it is a sunna. The evidence of the majority is what is related by Malik from cA>isha that the Messenger of Allah (God’s peace and blessings be upon him) said, “Were it not for the fact that disbelief is a recent memory of your people I would have demolished the Ka^a and erected it on the foundations laid -by Ibrahim”. They had left seven dhirfr of the hijr due to shortage of funds and wood. This was the opinion of Ibn cAbbas. He argued relying on the words of the Exalted, “And go around the ancient House”,260 and said that the Messenger of Allah (God’s peace and blessings be upon him) made the circumambulation beyond the hijr. The evidence for Abu HanTfa is the apparent meaning of the verse.

他们对其允许的时间存在分歧,共有三种观点。第一种观点是:晨礼之后和之后可以绕行,而在日出和日落时则禁止。这是欧麦尔·伊本·哈塔卜和艾卜·赛义德·胡德里的观点。马立克及其弟子和一些法学家坚持此说。第二种观点是:晨礼之后和某时段(原文此处有缺漏,"W"应为省略的时间词)绕行为可憎,而在日出和日落时禁止。这是赛义德·伊本·朱拜尔、穆贾希德及一些人的观点。第三种观点是:任何时候都允许绕行。这是沙斐仪及一些法学家坚持的观点。

They disagreed about the time of its permissibility holding three opinions. The first is the permissibility of circumambulation after the morning prayer and after and its prohibition at the time of sunrise and sunset. This is the opinion of TJmar ibn al-Khattab and Abu SacTd al-Khudri. This was upheld by Malik, his disciples, and a group of jurists. The second opinion is about its abomination after the morning prayer and W, and its prohibition at sunrise and sunset. This was the opinion of SacTd ibn Jubayr, Mujahid and a group. The third opinion permits it at all times. This was upheld by al-ShaficT and a group of jurists.

他们分歧的根源，可以追溯到这些时间段内礼拜是否被禁止或被允许。传述一致认为，日出和日落时礼拜是被禁止的。至于为此而绕行天房（ṭawāf）是否与礼拜相关联，则存在争议。沙斐仪学派所依据的证据，是术巴伊尔·伊本·穆特along（Jubayr ibn Mut‘im）的圣训：先知ﷺ说："阿卜杜·马纳夫的子孙啊——或者他说，阿卜杜·穆塔利卜的子孙啊——如果你们负责管理这件事务，那么不要阻止任何绕这座天房行走的人，无论白天或黑夜的任何时辰进行礼拜。"该圣训由沙斐仪及其他人转述，经伊本·欧耶奈（Ibn ʿUyayna）传至术巴伊尔·伊本·穆特along，其传述链一直上溯至他。

The roots of their disagreement can be found in the prohibition or permissibility of prayer during these times. The traditions are unanimous about the prohibition of prayer at sunrise and sunset. Whether circumambula­ tion is linked to prayer for this purpose is a matter of dispute. The evidence relied upon by the Shaficites is the tradition of Jubayr ibn Mutfim that the Prophet (God’s peace and blessings be upon him) said, “O sons of cAbd Manaf—or he said O sons of cAbd al-Muttalib-^if you come to supervise anything from this affair do not prevent anyone circumambulating this House from praying at any hour of the day or night”. It is related by al-ShaficT and others from Ibn TJyayna with its chain reaching up to Jubayr ibn Mut im.

法学家们一致认为，环绕天房（طواف）有三种：抵达麦加时的致敬环绕（طواف القدوم，tawaf al-qudum）、在宰牲日向第一个石柱（Jamrat al-^Aqaba）投掷石子之后的环绕（طواف الإفاضة，tawaf al-ifada），以及告别环绕（离开麦加前的环绕）。他们一致认为，其中的必要环绕、缺之则朝觐无效的，是tawaf al-ifada，这正是至高者经文所指："然后让他们消除身上的垢污，履行他们的誓愿，并环绕古老的天房。"此外，不能以任何赎罪来代替它。多数学者还主张，若朝觐者忘记了tawaf al-ifada，初抵时的环绕不能有效地代替它，因为它是在宰牲日之前进行的。马立克的门徒中有一派主张，初抵时的环绕可以有效地代替tawaf al-ifada，看来他们认为义务只针对一种环绕。然而，多数法学家认为，若朝觐者没有进行tawaf al-ifada，告别环绕可以有效地代替它，因为告别环绕是在必要环绕的时间段内进行的，而该必要环绕即是tawaf al-ifada；与此相对，初抵时的环绕是在tawaf al-ifada的时间之前进行的。

The jurists agreed that circumambulation is of three types: the circumambula- tion of greeting (tawaf al-qudum) on arrival in Mecca, tawaf al-ijdda after throwing pebbles at the first pillar (Jamrat al-^Aqaba) on the day of sacrifice, and the farewell circumambulation (before departure from Mecca). They agreed that the obligatory circumambulation among these, without which the hajj is lost, is the tawaf al-ijada, and that is the one intended in the words of the Exalted, “Then let them make an end of their unkemptness and pay their vows and go around the ancient House”.261 Further, no atonement is acceptable in its place. The majority also maintain that the initial circumambulation is not a valid substitute for the tawaf al-ifdda if the pilgrim forgets the latter, because of its being before the day of sacrifice. One group, from among the disciples of Malik, maintained that the initial circumambula­ tion is a valid substitute for the tawaf al-ifada, and it appears that they considered the obligation to be for only one type of circumambulation. The majority of the jurists maintain, however, that the farewell circumambulation is a valid substitute for the tawaf al-ifada, if the pilgrim has not performed the latter, as the former is a circumambulation performed during the period of the obligatory circumambulation, which is the tawaf al-ifdda, as against the initial circumambulation that is performed before the time of the tawaf al-ifada.

他们一致认为，根据伊本·阿卜杜勒·巴尔（Abu 'Umar ibn 'Abd al-Barr）所传述的内容，初次绕行和告别绕行都是朝觐者的逊奈（sunan）的一部分，但对于担心会错过朝觐的人除外（因为时间不足），对他而言，法定的绕行（tawaf al-ifada）即已足够。一些法学家认为，遇到这种情况的人，应当在法定绕行（tawaf al-ifada）的前三圈中采取拉姆勒（ramal）的步伐，与初次绕行的做法保持一致。

They agreed, according to what has been related from Abu TJmar ibn c Abd al-Barr, that the initial and the farewell circumambulation are part of the sunan for the pilgrim, except for the person who fears losing the hajj (due to shortage of time), for in his case the tawaf al-ifada is sufficient. A group of the jurists considered it desirable for a person faced with such a situation to adopt the ramal in the first three circuits of the tawaf al-ifada, in accordance with the practice in the initial circumambulation.

他们一致认为，麦加居民只需履行法定的游览（ṭawāf al-ifāḍa），正如他们一致认为，履行副朝（ʿumra）者的唯一义务是最初的环游。他们还一致认为，在哈吉之前已因完成副朝而获益的人（即朝觐中的“tamattuʿ”形式）有两项环游的义务：一项用于副朝，另一项用于宰牲日的哈吉，这依据的是著名的ʿĀ'isha圣训。以“mufrid”形式朝觐的人，如我们所言，只需在宰牲日履行一次环游。 他们在“qārin”（合朝者）问题上存在分歧。Mālik、al-Shāfiʿī、Aḥmad、Isḥāq和Abū Thawr认为，合朝者只需一次环游和一次萨法与麦尔沃之间的奔走（saʿy）即可，这也是ʿAbd Allāh ibn ʿUmar和Jābir的观点，他们的依据是前述的ʿĀ'isha圣训。al-Thawrī、al-Awzāʿī、Abū Ḥanīfa和Ibn Abī Layla则认为，合朝者有两次环游和两次奔走的义务。他们引述Ibn Masʿūd的观点，认为这是两项各自单独履行时都带有条件的功课，即环游须伴随奔走，因此二者合并履行时也应当如此。

关于斋戒的讨论涵盖其裁决（hukm）、其定义与描述、其条件以及其顺序。

The discussion of the saty covers its hukm, its description, conditions, and its order.

马立克和沙斐仪说，它依其裁决是必须的（wājib），如果朝觐者不履行它，那么他在下一季仍需履行朝觐。艾哈迈德和伊斯哈格也持此观点。库法学者说，它是逊奈（sunna），如果他未履行便返回家乡，则需以宰牲来赎罪。部分法学家说，它是自愿的（nāfila），放弃它的人没有任何义务。

Malik and al-ShafiT said that it is obligatory by its hukm, and if the pilgrim does not perform it, hajj would (still) be obligatory upon him in the next season. This was also the opinion of Ahmad and Ishaq. The Kufis said that it is a sunna, and if he returns to his homeland without performing it he is liable to atonement by slaughtering an animal. Some of the jurists said that it is voluntary and there is no obligation upon the person who relinquishes it.

主张其为义务者所依据的，是这样一段圣训：“安拉的使者（愿主的慈恩与安宁降临于他）曾行萨法与麦尔沃之间的奔走（Sa'y），并说：‘你们当行奔走，因为安拉为你们规定了奔走。’”这段圣训由沙斐仪从阿卜杜拉·本·穆敏勒（cAbd Allah ibn al-Mu'mil）处转述。此外，其原则是：先知（愿主的慈恩与安宁降临于他）在此项功修中的行为，应被理解为具有义务性，除非有经过转述的证据、公议，或在承认类比为有效原则者看来经由类比而排除者。 那些不认为其为义务者，则依据至尊者的话：“萨法与麦尔沃确是安拉的标志之一。所以朝觐天房或探访天房者，绕行二者并无罪过。”他们说，此处的含义是他“不绕行二者”亦可，这与伊本·麦斯欧德的读法相同，正如至尊者的话：“安拉为你们阐明明证，以免你们迷误。”其含义是“以免你们迷误”。他们还认为伊本·穆敏勒的圣训是孱弱的。 阿伊莎说，这节经文应按其表面含义理解，它是为安索尔人而降示的。他们在蒙昧时期曾因在萨法与麦尔沃之间奔走而心生厌恶，因为那里曾是多神教徒宰杀牲畜的场所。也有人说，他们过去不在萨法与麦尔沃之间奔走，是出于对某些偶像（玛纳特）的敬畏。他们就此询问，于是降示此节经文，认可了他们的顾虑。

The reliance of those who made it obligatory is upon the report “that the Messenger of Allah (God’s peace and blessings be upon him) used to perform the sa<y and say, ‘Perform the safy for Allah has prescribed the saty for you’”. This tradition has been related by al-ShafiT from cAbd Allah ibn al- Mu’mil. Further, the principle is that the acts of the Prophet (God’s peace and blessings be upon him) in this worship are to be construed as conveying obligation, except those excluded by a transmitted evidence, consensus, or analogy in the view of those who uphold analogy to be a valid principle. Those who did not consider it obligatory relied on the words of the Exalted, “Lo! (the mountains) as-Safa and al-Marwa are among the indications of Allah. It is therefore no sin for him who is on pilgrimage to the House (of God) or visiteth it, to go around them”. They said that the meaning here is that he may “not go round them”, which is the (variant) reading of Ibn Mascud, just as the words of the Exalted, “Allah expoundeth unto you, so that ye err (not)”,262 263 mean “lest ye err”. They also considered the tradition of Ibn al-Mu’mil to be weak. ‘A’isha said that the verse is to be understood in its obvious meaning, and it was revealed in the case of the Ansar who shunned running between al- Safa and al-Marwa in the way they used to during the period of the jahiliyya as it served as a place for the slaughtering of animals for the polytheists. It is also said that they used not to run between al-Safa and al-Marwa out of veneration for some of the idols (Manat). They inquired about this, and the verse was revealed validating their hesitation.

大多数学者认为，这是朝觐的功课之一，因为在这些圣训中，通过“泰瓦特尔”（tawātur，即多途径传述）的方式，将其作为先知（愿真主赐予他安拉的福佑和平安）的行为加以描述，我指的是将其与绕行相连的记载。

在描述这一点时,大多数学者认为,萨义(往返于萨法与麦尔沃之间)的逊奈是:朝觐者登上萨法山后完成祈祷,然后走下山坡。他随后以平常的步伐行走,直到抵达山谷(masil,即溪床)底部。264 他接着在此处快步(ramal)穿过,直到走过山谷,靠近麦尔沃,此后再以平常的步伐行走,直到到达麦尔沃。他登上麦尔沃,直到能看见天房,然后祈祷,并像在萨法时那样念诵takbir。若他停在麦尔沃山脚下而不登山,按照他们的共同观点,这也是有效的。随后他从麦尔沃下山,以平常的步伐前行,直到到达山谷底部。到达之后,他快步穿过山谷,直到走到萨法一侧。他要这样走七次,从萨法开始,在麦尔沃结束。如果他在去萨法之前先从麦尔沃开始,这一趟便无效,因为先知穆罕默德ﷺ说过:“我们从安拉所开始的地方开始,所以我们要从萨法开始。”而他所指的是至高者的话:“萨法和麦尔沃确是安拉的标记。朝拜天房或参访天房的人,绕行二者之间,并无罪过。”265 阿塔厄说,如果他不知情而从麦尔沃开始,他的行为仍被视为有效。

In describing it, the majority of the jurists maintained that a sunna of the saty between al-Safa and al-Marwa is that the worshipper having ascended al-Safa is to go down its slope after completing the supplication. He is then to walk at his normal pace till he reaches the bottom of the masil (valley, bed of the stream).264 He is (now) to adopt the ramal through it until he traverses it getting closer to al-Marwa from where he moves at his normal gait till he arrives at al-Marwa. He ascends it until he can see the House, then he makes a supplication and pronounces the takbir in a manner similar to what he said at al-Safa. If he stops at the base of al-Marwa (and does not climb it) it is considered valid in their collective view. He then descends from al-Marwa and proceeds at. his normal pace until he reaches the bottom of the valley. When he reaches it he is to adopt the ramal until he crosses over to the side of al-Safa. He is to do this seven times, beginning at al-Safa and ending at al-Marwa. If he begins at al-Marwa before going to al-Safa, that journey is annulled, because of the saying of the Messenger of Allah (God’s peace and blessings be upon him), “We begin with that with which Allah began, so we begin with al- Safa”, and by this he meant the words of the Exalted, “Lol (the mountains) as- Safa and al-Marwa are among the indications of Allah. It is therefore no sin for him who is on pilgrimage to the House (of God) or visiteth it, to go around them”.265 cAta> said that if he does not know and begins at al-Marwa, his act is to be considered as valid.

他们一致认为,关于萨义(奔走)的时间并没有确定的规定,因为它属于一种祈祷的情形。在哲abir的圣训中有记载:“安拉的使者(愿安拉的慈悲与祝福降临于他)ﷺ站在Al-Safa时,诵了三次takbir,并说:‘除安拉之外别无应受崇拜者,祂是独一的,没有伙伴,国权属于祂,赞美归于祂,祂对万物都有全能。’他这样做了三次,并在Al-Marwa进行祈祷,也做了同样的事。”

They agreed unanimously that there is no determined opinion about the time for the sa^y, as it is a case of supplication. It is established in the tradition of Jabir “that the Messenger of Allah (God’s peace and blessings be upon him), when he stood at al-Safa, pronounced the takbir three times and said, ‘There is no god but Allah alone, and He has no partner, His is the dominion and for Him is all praise, and He has power over all things’. He did this three times, and he made a supplication at al-Marwa and did the same thing”.

他们一致认为，其条件之一是没有月经，这与环绕天房（طواف）的情况相同，依据是先知（愿主赐予他安拉的赞颂与平安）在阿伊莎的圣训中所说：“做朝觐者所做的一切，但不要环绕天房，也不要在萨法和麦尔沃之间行萨俄。”在传述此圣训时，只有叶海亚从马立克那里传述了这段附加内容，而其他传述者并未传述。他们之间没有争议认为小净不是其条件之一，唯有哈桑认为它与环绕天房相似，因而持有不同看法。

They agreed that one of its conditions is purity from menstruation, as is the case with the circumambulation, because of the saying of the Prophet (God’s peace and blessings be upon him) in the tradition of cA*isha, “Do what all the pilgrims do, but do not circumambulate the House and do not perform the saty between al-Safa and al-Marwa”. Yahya was alone in relating this addition from Malik as compared to the others who have related this tradition from him. There is no dispute among them that ablution is not one of its conditions, except for al-Hasan as he held it to be similar to the circumambulation.

学者们一致认为，在行礼的次序上，萨义（sa'y，奔走）在绕行（tawaf）之后进行；在绕天房时进行萨义的人，即使已经离开麦加，也必须返回并补行绕行。如果他在朝觐或副朝（'umra）中没有意识到这一点，直到与妻子同房之后才发觉，那么他有义务在下一季进行朝觐，并按情况缴纳献牲或进行副朝。阿勒-萨瓦里（Al-Thawri）说，如果他这样做，则无需承担任何责任。阿布·哈尼法（Abu Hanifa）说，如果他已离开麦加，则无需返回，但须承担赎罪的义务。以上是关于萨义的律例、其性质、众所周知的条件以及行礼次序的讨论。

The jurists agreed that in the order of performance the sa<y comes after the circumambulation, and that the person who performs the sa y circuiting the House is to go back and perform the circumambulation even if he has moved out of Mecca. If he did not realize this, in the case of the <umra or the hajj, until he has cohabited with women, he is under the obligation for hajj in the next season and for the sacrifice or for <umra (as the case may be). Al-Thawri said that if he does this he is not liable for anything. Abu Hanifa said that if he leaves Mecca he is not obliged to return, but he is liable for atonement. This was the discussion of the hukm of sa'y, its description, well-known conditions, and the order (of performance).

接着此行为之后的朝觐者行为（wty）是：在吐鲁维业日（即都尔·黑哲月八日）出发前往米纳，并在米纳过阿拉法前夜。学者们一致认为，伊玛目应在都尔·黑哲月八日于米纳带领众人礼拜，其间的正午礼（ẓuhr）、晡礼（ʿaṣr）、昏礼（maghrib）和宵礼（ʿishāʾ）均应缩短。然而，他们also一致认为，对于时间紧迫的人而言，此行为并非朝觐有效的条件。在阿拉法日（都尔·黑哲月九日）日出时，伊玛目带领众人从米纳步行前往阿拉法，并在那里驻扎。

The act of the pilgrim that follows this act (wty) is moving out on the Day of Tarwiya (eighth of Dhu al-Hijja) to Mina and staying there the eve of cArafa. They agreed that the imam leads the people in prayer on the eighth of Dhu al- Hijja at Mina, and zuhr and (asr and maghrib and <ish& are curtailed over there. They agreed, however, that this act is not a condition for the validity of hajj for the person who is short of time. When the sun rises on the Day of c Arafa (ninth Dhu al-Hijja) the imam walks with the people from Mina up to <Arafa, and they take up station there.

讨论这一行为时，包括确定其裁决（hukm）、其性质以及其条件。关于在阿拉法站立的裁决，法学家们一致认为，它是朝觐的基本要素（arkan）之一。多数法学家认为，错过这一要素的人有义务在下一个朝觐季节补行朝觐并宰牲，其依据是先知（愿主的赞颂与祝福降临于他）所说的：“朝觐就是阿拉法。”ﷺ

The discussion of this act includes the identification of its hukm, its description, and its conditions. The jurists agreed about the hukm of stopping at cArafa that it is one of the essential elements (arkan) of hajj. In the opinion of the majority of the jurists the person who misses this is under an obligation to perform hajj in the next season and to make the sacrifice, because of the saying of the Prophet (God’s peace and blessings be upon him), “The hajj is c Arafa”.

其描述是：伊玛目在阿拉法日（即dhu al-Hijja月九日）太阳未偏西之前带领众人礼拜。若太阳已经偏西，他就向众人讲话，然后在zuhr的第一个时间里将zuhr和ʿasr合并礼拜，此后众人留在那里驻守，直到太阳落山。

Its description is that the imam leads the people in prayer at cArafa on the Day of cArafa (ninth Dhu al-Hijja) before the declining of the sun. If the sun has declined he is to address the people and then combine zuhr and <asr in the first timing of zwAr, and thereafter they stay stationed there until the sun goes down.

他们对此达成一致,因为这是先知(愿主的赞颂与安宁降临于他)的行为中一致公认的描述。学者们对此没有争议:主持朝觐的礼拜(即领拜)是最高统治者苏丹的权利,或是苏丹所委任之人的权利;人们应当在他身后礼拜,无论他是虔诚的、有罪的,还是一个创新者。其依据的圣行是:他应在阿拉法日来到阿拉法的清真寺,与众人同在。太阳偏西时,他应当如我们所说的那样向众人讲话,并且合并诵念的晌礼和晡礼。 他们对于穆安津为晌礼和晡礼召唤拜功的时间存在分歧。马立克说,伊玛目应向众人讲话,当他讲话的大部分结束时,穆安津应在他(伊玛目)讲话时召唤拜功。沙斐仪说,应当在伊玛目开始第二段讲话时召唤。艾布·哈尼法说,伊玛目登上讲坛时应命令穆安津召唤,这与主麻聚礼的做法相同。穆安津召唤完毕后,伊玛目开始讲话,讲完后下来,穆安津再宣告伊strategy 卡麦(开始拜功的宣礼)。这也是艾布·赛尔的观点,他认为这与主麻礼拜相似。 伊本·孟齐尔转述马立克的话说:“召唤拜功应在伊玛目坐下准备讲话之后进行。”在哲比尔的圣训中,原文是:“太阳偏西时,先知(愿主的赞颂与安宁降临于他)命人牵来卡斯瓦,骑上它来到山谷中央并向众人讲话。随后,比拉勒召唤拜功。之后他站起来,礼了晌礼。” 然后他起身，在两次拜功之间没有任何间隔，直接礼了〈晡礼〉拜。之后他返回了他原先站立的地方。

They agreed upon this as this is the description that is agreed upon unanimously in the acts of the Prophet (God’s peace and blessings be upon him). There is no dispute among them that the establishing of the hajj (leading the prayer) is the right of the sultan with the highest authority, or of a person whom the sultan has appointed, and also that the people are to pray behind him whether he is pious, sinful, or and innovator. The sunna for this is that he should come to the mosque at cArafa on the Day of cArafa along with the people. When the sun has declined he should address the people, as we have said, and he should combine the zuhr and <asr prayers.They disagreed about the time for the call to the prayer by the mu>adhdhin for the zuhr and <asr prayers. Malik said that the imam is to address the people and when the major part of his sermon is over the mifadhdhin should make the call for prayer while he (the imam) is addressing the people. Al- ShafFT said that he is to make the call when the imam begins the second sermon. Abu HanTfa said that when the imam ascends the pulpit he should order the mu*adhdhin to make the call, who is to make the call as is the case in the Friday congregational prayer. When the mtfadhdhin has finished making the call the imam is to begin his sermon, after which he is to descend and the mu>adhdhin will announce the iqama (the call for the commencement of prayer). This was also the opinion of Abu Thawr, who held it to be similar to the Friday prayer. Ibn al-Mundhir has related from Malik that he said: “The call for prayer is to be made after the imam sits down for the sermon. The words in the tradition of Jabir are ‘that when the sun had declined the Prophet (God’s peace and blessings be upon him) ordered al-Qasw? to be brought and riding on it he reached the middle of the valley and addressed the people. Bilal then made the call for prayer. After this he stood up and prayed zuhr. He then rose up and prayed <asr without anything intervening between the two prayers. He then returned to where he was stationed’”.

对此进行的一般性讨论，也涵盖了对其裁决（hukm）、性质描述以及时间的界定。

A general discussion of this too is covered by the identification of its hukm, description, and time.

关于此行为作为朝觐组成部分的依据，是至尊者的话语：“而在此之前，你们确是迷误的。然后，你们从人们涌行之处出发”。学者们一致认为，在阿拉法特驻留之后，于宰牲节之夜在穆兹达里法过夜，并在当夜与伊玛目一同合并诵念昏礼和宵礼，直到黎明时分，其朝觐即已完成。他们还认为，这正是真主的使者ﷺ所行之事的描述。 然而，他们对于在穆兹达里法停留至晨礼之后并在那里过夜，究竟是朝觐的逊奈（圣行）还是朝觐的义务之一，存在分歧。奥扎伊和一些再传弟子认为，这是朝觐的义务，错过者须在下一个季节再行朝觐并献牲。各地的法学家则认为，这不是朝觐的义务，错过夜间在穆兹达里法停留者，须以献牲作为补偿赎罪。沙斐仪则认为，在那里度过前半夜然后离开、未度过整夜者，须以赎罪论。

The existence of this act as one of the constituent elements of hajj is based on the words of the Exalted, “But, when ye press on in the multitude from hath guided you, although before this you were astray”. They agreed that the person who after stationing at ‘Arafa spends the eve of the day of sacrifice at Muzdalifa, combining the maghrib and <ish$ prayers that night with the imam, and stays up to the morning light, his hajj is complete. They also argued that this was the description of the act of the Messenger of Allah (God’s peace and blessings be upon him). They disagreed, however, as to whether staying at Muzdalifa till after the morning prayers and spending the night there is a sunna of hajj or one of its obligations. Al-Awza‘1 and a group of the Tabi‘un said that it is an obligation of hajj, and the person who misses this is under an obligation to perform hajj in the next season and along with the sacrifice. The jurists of the provinces maintain that it is not an obligation of hajj, and the person who misses the stay at Muzdalifa during the night is liable for atonement by sacrifice. Al-Shafi T said that c the person who spends the first half of the night there and then leaves not spending the whole night is liable to atonement.

多数学者的依据是可靠的圣训，即先知(愿主赐他平安与尊荣)曾在夜间派遣家中体弱者先行离开，他们没有留下与他一同度过清晨。另一派的依据是先知(愿主赐他平安与尊荣)在欧尔沃·本·穆达里斯的传述中所说的话，这段圣训被布哈里和穆斯林一致认为可靠："与我们一同在此做晨礼，并在此驻留，且在此之前已从阿拉法特出发，无论是夜间还是白天，此人便完成了朝觐，并洗去了身上的污垢。"他们还依据至高者的话："当你们从阿拉法特蜂拥而下时，你们应在圣地的神殿旁纪念安拉，纪念祂，正如祂引导你们一样，而在此之前，你们确是迷误的。"另一派则认为，穆斯林法学家一致同意放弃这段圣训所包含的全部内容。因此，他们大多数人主张：夜间在穆兹达里法停留、并在晨礼之前离开的人，其朝觐是完整的；在那里过夜却只顾睡觉而不礼拜的人，其朝觐同样完整。他们还一致认为，在穆兹达里法停留却不纪念安拉的人，其朝觐也是完整的。另一派以该经文作为依据，但从经文的表面含义来看，这种依据并不充分。

The reliance of the majority is upon the authentic tradition from the Prophet (God’s peace and blessings be upon him) that he sent the weak members of his family during the night and they did not stay to witness the morning there with him. The reliance of the first group is on the saying of the Prophet (God’s peace and blessings be upon him) in the tradition of TJrwa ibn Mudarris, which is agreed upon (by al-BukharT and Muslim) for its authenticity, that “the person who observes this prayer with us”, that is, the morning prayer at Muzdalifa, “and stops at this station and he arose and moved before this from ‘Arafat, by night or by day, has completed his hajj and has done away with the dirt on his body”. They also rely on the words of the Exalted, “But, when ye press on in the multitude from ‘Arafat, remember Allah by the sacred monument. Remember Him as He hath guided you, although before this you were astray”.266 267 The other group argue that the Muslim jurists agreed unanimously on relinquishing the adoption of all .that is in this tradition. Thus, most of them maintain that the person who stops at Muzdalifa during the night and leaves before the morning prayer his hajj is complete, and so also the person who stays the night there and kept on sleeping without praying. They also agreed that the person who stays at Muzdalifa without engaging in the remembrance of Allah his hajj is complete. Their reliance upon the verse is also weak in the light of its apparent meaning.

接下来的行为是在穆兹达里法停留，然后是向石柱投掷小石子（pWr），因为穆斯林学者一致认为：“先知（愿主的平安与祝福降临于他）在al-mashfar al-haram（即穆兹达里法）停留，直到做完晨礼之后。然后他在日出之前从那里出发前往米纳。就在这一天，即宰牲节那天，他在日出之后向Jamrat al-^Aqaba投掷石子。”穆斯林学者还一致认为：在这一天、这个时间段内，即从日出直到太阳偏西之前，向它投掷石子的人，是在规定的时间内完成了投掷。他们还一致认为：在宰牲节这一天，除了这个石柱之外，真主的使者（愿主的平安与祝福降临于他）并没有向其他的jamarat投掷石子。

The act that follows it (the stay at Muzdalifa) is the throwing of pebbles at the pillars (pWr), because the Muslim jurists agreed that “the Prophet (God’s peace and blessings be upon him) stopped at al-mashfar al-haram, which is Muzdalifa, till after he had observed the morning prayer. He then departed from there before sunrise toward Mina. It was on this day, which was the day of sacrifice, that he threw stones at the Jamrat al-^Aqaba after sunrise”. The Muslim jurists also agreed that the person who throws stones at it on this day at this time, that is, after sunrise up to the declining of the sun, has thrown them during the prescribed time. They agreed that the Messenger of Allah (God’s peace and blessings be upon him) did not throw pebbles at the other jamarat besides it on the day of the sacrifice.

他们对于在日出前向吉姆莱特·阿克拜（Jamrat al-'Aqaba）投掷石子之人的情况存在分歧。马立克说："我们没有听闻任何传述表明先知穆罕默德ﷺ允许任何人在日出前投掷石子，这是不被允许的。如果他在黎明前投掷石子，他须重新投掷。"阿布·哈尼法、苏夫扬和艾哈迈德也持此看法。沙斐仪说："这样做并无妨碍，不过最好是在日出后再做。"

They disagreed about the case of the person who throws pebbles at the Jamrat al-'Aqaba before sunrise. Malik said: “No report has reached us that the Messenger of Allah (God’s peace and blessings be upon him) made an exemption for anyone to throw the pebbles before sunrise, and this is not permitted. If he throws the pebbles before dawn he is to repeat the act”. This was also the opinion of Abu Hamfa, Sufyan, and Ahmad. Al-Shafi T said there € is no harm in this, although it is desirable that he do it after sunrise.

禁止此事者的证据是先知(愿主的赞颂与祝福降于他)的行为，以及他的话："你们从我这里学习你们的朝觐仪式。"此外，据伊本·阿拔斯传述："真主的使者(愿主的赞颂与祝福降于他)派遣家人中的弱者(从穆兹达利法出发)，并说：'在太阳升起之前，不要向吉玛拉投掷石子。'" 允许黎明前投掷石子者所依据的，是阿布·达乌德等人记载的关于乌姆·萨拉玛的圣训，即阿伊莎说："真主的使者(愿主的赞颂与祝福降于他)在宰牲日派遣乌姆·萨拉玛，她在黎明前投掷了石子，之后便加快脚步，完成了法定的导罗(Tawaf al-Ifadah)。那一天，真主的使者(愿主的赞颂与祝福降于他)正与她在一起。"还有阿斯玛的圣训，她在夜间向吉玛拉投掷石子，并说："我们在真主的使者(愿主的赞颂与祝福降于他)在世时就这样做。"

The evidence of those who prohibited this is the act of the Prophet (God’s peace and blessings be upon him) along with his saying, “Acquire your rites from me”. Further, it is related from Ibn cAbbas “that the Messenger of Allah (God’s peace and blessings be upon him) sent the weak among his family members (from Muzdalifa) and said, ‘Do not throw pebbles at the jamra until the sun rises’”. The reliance of those who permitted stoning before dawn is the tradition about Umm Salama, which has been recorded by Abu Dawud and others, “that cA5isha said, ‘The Messenger of Allah (God’s peace and blessings be upon him) sent Umm Salama on the day of sacrifice and she threw pebbles before dawn, after which she hastened on and performed the tawdf al- ifada'. This was a day when the Messenger of Allah (God’s peace and blessings be upon him) was with her”. There is also the tradition of Asma5 that she threw pebbles at the jamra during the night and said: “We used to do this during the days of the Messenger of Allah (God’s peace and blessings be upon him)”.