第一段圣训表明，使者（愿主福安之）在斋月中，会在黎明升起之前与妻子亲近，天亮时仍处于大净污秽（Janaabah）的状态，然后封斋。
The first Hadeeth indicates that the Messenger of Allah (saw) used to have intimate relations in Ramadan before the rise of Fajr and remain in a state of major impurity (Janaabah) after the rising or start of Fajr, and then fast.
第二段圣训表明，在黎明（法吉尔）到来时处于大净状态（贾纳巴）的人，不能进行斋戒。
The second Hadeeth indicates that there is no fasting for the one who is in a state of major impurity (Janaabah) when Fajr comes.
At-Tarjeeh(ألتَّرْجِيح)(归纳取舍):
At-Tarjeeh (the outweighing):
第一段圣训更为有力,因为其传述者是'Aa'ishah和Umm Salamah(愿安拉喜悦她们),她们是安拉的使者ﷺ的妻子。因此,在与婚姻生活相关的事务上,她们比第二段圣训的传述者(Abu Hurairah)更清楚安拉的使者ﷺ的行为。
The first Hadeeth outweighs because its narrators are ‘Aa’ishah and Umm Salamah (rah) who were the wives of the Messenger of Allah (saw). They were therefore more aware of the actions of the Messenger of Allah (saw) in regards to that which is related to the marital life than the relator of the second Hadeeth (Abu Hurairah).
因此,使第一段圣训比第二段更有力的区别因素或特征,在于其传述人比第二段圣训的传述人更了解先知的具体情况。
Therefore, the distinguishing factor or attribute that made the first Hadeeth stronger than the second Hadeeth is due to the narrator being more aware of the particular situation of the Nabi (saw) than the narrator of the second Hadeeth.
Another example:
Another example:
阿布·拉菲（Abu Raafi’）传述：先知（ﷺ）迎娶麦蒙娜（Maymoonah）时，他处于哈拉勒（Halaal）状态，即并未处于朝觐的伊赫拉姆（Ihraam）状态。此段圣训由艾哈迈德（Ahmad）和提尔米兹（At-Tirmidhi）记载。
- Abu Raafi’ related that the Nabi (saw) married Maymoonah whilst he was Halaal, meaning not in a state of Ihraam for Hajj, as recorded by Ahmad and At-Tirmidhi.
- 伊本·阿拔斯(愿安拉喜悦之)转述说,先知(ﷺ)在朝觐的戒律状态中于西勒夫(地名)迎娶了迈蒙娜,此事为一群圣训学家所记载。阿布·拉菲尔的传述优于伊本·阿拔斯的传述,因为阿布·拉菲尔是先知(ﷺ)与迈蒙娜(愿安拉喜悦之)之间的使者。
- Ibn ‘Abbaas (ra) narrated about the Nabi (saw) that he married Maymoonah whilst he was in a state of Ihraam in Sirf (name of place) as recorded by a collective (Jamaa’ah). The Riwaayah (report) of Abu Raafi’ outweighs the Riwaayah of Ibn ‘Abbaas because Abu Raafi’ was the emissary between the Messenger (saw) and Maymoonah (ra).
这一区别性的特征或因素，使他的圣训优于伊本·阿拔斯的圣训，因为他亲自参与了圣训所提及的那件事。
This distinguishing attribute or factor makes his Hadeeth outweigh the Hadeeth of Ibn ‘Abbaas due to him being an active participant in the action that was mentioned in the Hadeeth.