不被规定为普遍义务的拜功，包括属于逊奈（sunna）的拜功、属于完全自愿的拜功（nafl），或被规定为集体义务（fard kifaya）的拜功。由于这些拜功各自都有其教法裁定（ahkām），其中有些是共识的，有些是有争议的，我们认为应当分别逐一讨论每一种拜功。这些拜功共有十种：晨礼的两拜、虔敬拜（witr）、自愿拜功、进入清真寺时的两拉克尔拜、斋月中的拜功、日食拜（kusuf）、求雨拜、两个开斋节与宰牲节的拜功，以及诵读《古兰经》某些段落时的叩拜，它也是一种拜功。因此，本书共分十章。至于殡礼拜（janāza），我们将在关于死者教法裁定的章节中另行讨论，这也是教法学家的惯例，他们将其编入名为“殡礼之书”（kitāb al-janāʾiz）的篇章中。

Prayers that are not prescribed as a universal obligation include prayers that are a sunna y or are supererogatory (nafl)y or prayers that are prescribed as a communal obligation (fard kifdya). As (each of) .these have ahkdmy some agreed upon and some disputed, we deemed it proper to take up the discussion of each prayer separately. These prayers together are ten in number: the two of the morning prayer, the witr prayer, supererogatory prayers, the two rakfas on entry into a mosque, prayers during Ramadan, the eclipse (kusuf) prayer, prayer for rain, the two cid prayers, and the prostrations (on reciting certain parts) of the Qur’an, which are also a kind of prayer. This book, therefore, comprises ten chapters. We shall be discussing funeral prayers separately ’under the chapter on the ahkam of the dead, as is the practice of the jurists and that is what they compile under the title: “the book of janffiiz”.

他们在五个方面存在分歧:其裁决(hukm)、其性质描述、其时间、其中的祈祷词(qunut),以及在骑乘牲畜旅行时是否遵守。

They disagreed about on five points: its hukm, its description, its time, the supplication (qunut) during it, and its observance while travelling on a riding beast.

关于其hukm（律例）的讨论已在关于义务拜的讨论中涵盖。马立克（愿真主慈悯他）在对其的描述中，倾向于将其作为三拜的窝junction拜，并在其间以问安（taslim）分隔。艾布·哈尼法说，窝junction拜由三拜组成，其间不以问安分隔。沙斐仪说，窝junction拜是一拜。每一派都有来自圣门弟子和再传弟子世代的说法。

The discussion of its hukm has been covered in the discussion of obligatory prayers. Malik (God bless him), in its description, preferred that it be offered as three rak^as of witry separated with a salutation.150 Abu Hamfa said that witr consists of three rak^as without any separation between them by means of the salutation. Al-ShaficT said that witr is a single rak^a. For each group there are opinions coming down from the generations of the Companions and the Tabi un.

他们之间产生分歧的原因,在于这一问题上的圣训相互抵触。据圣妃阿伊莎传述,先知(愿主赐他平安与祝福)夜间礼十一拜,其中以一拜作为威particularlyitr(即Witr,奇数拜)。据伊本·欧麦尔传述,安拉的使者(愿主赐他平安与祝福)说:“夜间的拜功应两拜两拜地礼;如果你担心天将亮,就礼一拜作为威特尔。”穆斯林圣训实录载,阿伊莎说:“先知(愿主赐他平安与祝福)夜间礼十三拜,其中以五拜作为威特尔,中间不坐,只在最后一拜坐下。”艾卜·达乌德传述,艾卜·艾尤卜·安萨里说:“威特尔是每位穆斯林应尽的功课,所以,愿意礼五拜的可以礼五拜,愿意礼三拜的可以礼三拜,愿意礼一拜的可以礼一拜。”艾卜·达乌德还记载,先知(愿主赐他平安与祝福)曾以七拜、九拜和五拜作为威特尔。

c The reason for their disagreement stems from the conflict of traditions on the subject. It is established from the Prophet (God’s peace and blessings be upon him) through the tradition of cA’isha “that he used to pray eleven rak^as at night, offering one as witr". It is established from Ibn ‘Umar that the Messenger of Allah (God’s peace and blessings be upon him) said,/‘The prayers during the night are (observed) two at a time, and if you find that the morning is going to overtake you, then, offer one ra&a as witr". Muslim has reported from ‘Arisha “that the Prophet (God’s peace and blessings be upon him) used to pray thirteen rak'as at night, and offered five of these as witr without sitting in between, except at the end of the last”. Abu Dawud has reported from Abu Ayyub al-Ansari, “Witr is a prescribed duty for every Muslim, thus, he who prefers to observe it with five may do so, he who prefers to observe it with three may do so, and he who prefers to observe it with one may do so”. Abu Dawud has recorded that the Prophet (God’s peace and blessings be upon him) used to observe witr with seven, nine, and five rak^as.

他记录了（一段圣训），传述者为阿卜杜拉·伊本·盖斯，他说："我问阿伊莎：‘（先知）每夜礼几拉克尔（拜）？

He recorded (a tradition) from ‘Abd Allah ibn Qays, who said, “I said to ‘Alisha, ‘With how many (rak as)

“‘A’isha(愿真主喜悦她)说:真主的使者ﷺ是如何举行三拜的?’她说:‘他以四拜和三拜、六拜和三拜、八拜和三拜、十拜和三拜来举行三拜,但他从不以少于七拜或多于十三拜来举行三拜。’”另有伊本·欧麦尔传述的圣训,出自先知ﷺ,他说:“昏礼(日没拜)是白昼拜功的三拜。”