关于圣训（Sunnah）依据传述者（Ruwaat）与“as-sanad”（传述链）的分类
The Aqsaam (categories/divisions) of the Sunnah in respect to the Ruwaat (narrators) “As-Sanad” (The chain)
就传述链（Sanad）而言，圣训（Sunnah）分为三类：Al-Mutawaatir（传闻普遍的）、Al-Mash'hoor（著名的）和Khabar Al-Aahaad（独传的）。
The Sunnah is divided into three categories in respect to the Sanad (chain): Al-Mutawaatir, Al-Mash’hoor and Khabar Al-Aahaad.
1 – 穆塔瓦提尔（Al-Mutawaatir）
1 – Al-Mutawaatir:
"المتواتر" في اللغة: التتابع، يأتي بعضه بعد بعض مع وجود فاصل زمني بينهما。 Correction: the output should be in Chinese (Simplified), so the correct translation is: "المتواتر"在语言上的含义是：连续，一个接着一个，中间有间隔（时间上的）。
Al-Mutawaatir linguistically means: Consecutiveness, one after another with a gap (of time) between.
根据术语定义,"Mutawātir"(متواتر)是指:在三个时代(或世代)中,由人数众多的传述者所传述的,使他们不可能串通一气编造谎言的传闻。
Al-Mutawaatir in accordance to the Istilaah (terminological definition): That which was related in the three eras (or generations) by a large number making it impossible for them to collude upon a lie.
三个时代（世代）是：圣门弟子（Sahaabah）的时代、再传弟子（Taabi'een）的时代，以及再再传弟子（Taabi' At-Taabi'een）的时代。
The three eras (generations) are: The era of the Sahaabah, the era of the Taabi’een and the era of the Taabi’ At-Taabi’een.
“圣行”（Al-Sunnah Al-Mutawaatirah）在传自先知的来源上是确定可信的（Qat’iy Ath-Thuboot），因此，无论其所载内容属于教法律例（Ahkaam）还是信条（Aqaa’id），都有义务依其所载而行。
The Sunnah Al-Mutawaatirah is Qat’iy Ath-Thuboot (definite in transmission) in respect to it coming from the Nabi (saw) and therefore it is obligatory to work or act with it in respect to what it came with whether this was Ahkaam or Aqaa’id (beliefs).
“例如圣行中的‘圣言’且为‘穆塔瓦特’的一种：先知的圣言（ﷺ）：”
An example of the Sunnah Al-Qawliyah Al-Mutawaatirah is his Qawl (saw):
“谁故意歪曲我的话，就让他准备好自己在火狱中的座位。”（布哈里和穆斯林圣训实录）
“Whoever lies about me intentionally then let him occupy his seat (place) in hellfire” (Al-Bukhaari and Muslim).
一个关于“السنة الفعلية المتواترة”的例子，就是那些关于五次拜功如何履行的传述。
An example of the Sunnah Al-Fi’liyah Al-Mutawaatirah are like those related to the performance of the five prayers.
至于“Tawaatur Al-Ma’nawiy”（意义上的通奉）：这是指一条圣训的传述，其措辞各不相同，每一种措辞的传述者都未达到通奉的程度，但这些不同措辞的传述者汇总起来，便达到了通奉的程度。这类圣训的一个例子是：‘Ibaadaat（功修）的行为建立在Niyah（意图）之上。至于包含并涵盖这一含义的各种措辞，例如他（ﷺ）的圣训：“行为只凭意图”（布哈里、穆斯林、艾布·达乌德、提尔米兹和奈萨仪辑录）；他（ﷺ）的话：“谁为了使安拉的话语至高而战斗，谁就是在Fee Sabeelillah（安拉之道）上”（一致认可的圣训）；以及：“征服（Al Fat’h）之后便没有迁徙（Hijrah），但有圣战（Al-Jihaad）和意图（Niyah）”（一致认可的圣训）；还有他（ﷺ）的话：“在黎明前没有决心（即立意）封斋的人，他没有斋戒”（艾布·达乌德和提尔米兹辑录）。
As for the Tawaatur Al-Ma’nawiy (in meaning) then this is the transmission of the narrators of a single Sunnah with different Alfaazh (wordings) in the case where the narrators of each wording or worded version do not reach the level or point of Tawaatur however the collection or collective of the narrators of those different wordings (Alfaazh) reach the level of Tawaatur. An example of this Sunnah is that the actions in the ‘Ibaadaat (acts of worship) are based or built upon the Niyah (intention). As for the Alfaazh (wordings) that have incorporated and included this meaning then they are like his Qawl (saw): “Verily the actions are only by the intentions” (Al-Bukhaari, Muslim, Abu Daawood, At-Tirmidhi and An-Nasaa’iy), his statement (saw): “Whoever fights to make the word of Allah the highest then he is Fee Sabeelillah (in the way of Allah)” (Mutaffaq ‘Alaihi) and: “There is no Hijrah after Al Fat’h (conquest) but rather there is Al-Jihaad and the Niyah (intention)” (Agreed upon) and his statement (saw): “The one who does not resolve (i.e. make intention) for the Siyaam (fasting) before Fajr has no fasting for him” Abu Daawood and At Tirmidhi)
通过其达到"塔瓦图尔"（At-Tawaatur）的数目：
The Number by which At-Tawaatur is attained:
所有规定了达到“塔瓦图尔”（Tawaatur，即大量传述）所需具体人数的观点，既没有经文依据，也没有理性（“阿格利”）依据来支持。这是因为，就传承（Thuboot）而言，能获得确信（Yaqeen）的圣训“逊奈·穆塔瓦提拉”（Sunnah Al-Mutawaatirah），必须由一个群体（Jamaa'ah）传述，而非由某个特定数字的人传述。这个群体的人数，以及他们所处地域的距离，必须使他们不可能串通或合谋编造谎言。
All of the opinions that have specified a specific number for the accomplishment of Tawaatur do not have a basis to support them whether textual or ‘Aqliy (intellectual). That is because the Sunnah Al-Mutawaatirah in which Yaqeen (certainty) is attained, from the angle of Thuboot (transmission), must be narrated by a Jamaa’ah (group) and not by a particular number. The number of this group and the distance of their locations must make it impossible for them to collude or collaborate upon a lie.
因此，穆塔瓦提尔（Tawaatur）的舒鲁特（Shuroot，条件）有三项：
As such the Shuroot (conditions) of the Tawaatur are three:
A – 多名传述者的存在，能够保证并防止他们串通一气、共同编造谎言。
A – A number of narrators that secures and prevents their collusion upon a lie.
B – 传述者（ar-Ruwaat）的知识是建立在听闻和亲见之上的，而不是建立在推论或推断之上的。
B – That the knowledge of the Ruwaat (relaters) is based upon hearing and witnessing and is not based upon deduction or inference.
C – 该传承（Tawaatur）在三个时代中都存在：圣门弟子（Sahaabah）时代、再传弟子（Taabi'een）时代，以及再再传弟子（Taabi'iy At-Taabi'een）时代。
C – That the Tawaatur occurs in all three eras: The Sahaabah, the Taabi’een and the Taabi’iy At-Taabi’een.
2 – 著名的逊奈(As-Sunnah Al-Mash'hoorah)
2 – As-Sunnah Al-Mash’hoorah:
这是由圣门弟子（Sahaabah）通过未达到"Tawaatur"（大量传述）程度的人数所传述的，之后在塔比尔因（Taabi'een）和塔比尔的塔比尔因（Taabi'iy At-Taabi'een）时代，其传述人数达到了该程度的圣训。
This is that which has been related from the Sahaabah by a number that does not reach the level of Tawaatur and then reached the level in the era or time of the Taabi’een and the Taabi’iy At-Taabi’een.
这一圣训确立的是“ظن”（或然性/zann，即不确定性），而不能确立“يقين”（确信/yaqeen），因为它并非来自先知（愿主福安之）的“قطعي الثبوت”（确定无疑的传述）。因此，它可以作为“الأحكام الشرعية”（伊斯兰教法规定）方面的“حجة”（证据与证明来源），但不能作为“العقائد”（信仰教义）方面的证据。
This Sunnah establishes Zhann (indefiniteness) and it does not establish Yaqeen (certainty) because it is not Qat’iy Ath-Thuboot from the Nabi (saw). It is therefore a Hujjah (evidence and source of proof) in respect to the Ahkaam Ash-Shar’iyah but not a Hujjah for the Aqaa’id.
一个来自《著名圣训》的例子是他的圣训（ﷺ）：“行为只凭动机”，这出自《著名的逊奈》。
An example from the Ahaadeeth Al-Mash’hoorah is his Qawl (saw): “Verily the actions are only by the intentions” and this is from the Sunnah Al-Mash’hoorah.
3 – 圣训的 Sunnah Al-Aahaad 与 Khabar Al-Aahaad
3 – Sunnah Al-Aahaad – Khabar Al-Aahaad:
这是由人数未达到三个时代中“Tawaatur”（массовая передача，即“通衢传述”）标准的人所传述的内容。穆斯林之间对于“Sunnah Al Aahaad”（单传圣训）可以作为对穆斯林的“Hujjah”（证据）并不存在任何分歧或异议，即有义务依据它行事，并遵守其中的律例。其证据（Burhaan）从若干方面得以确立，包括：
This is what has been related by a number that does not reach the level of Tawaatur in the three eras. There is no difference or disagreement amongst the Muslims in respect to the Sunnah Al Aahaad representing a Hujjah upon the Muslims in respect to the obligation of acting by or working with it and to adhere to its Ahkaam. The proof and evidence (Burhaan) for this is established from a number of angles including:
1 ——圣门弟子的一致同意（Ijmaa' As-Sahaabah）：在许多事件和情况中，数量之多难以计数，圣门弟子都接受并依据“khabar al-waahid”（单独传述的圣训）行事。例如，欧麦尔·本·黑塔布（愿真主喜悦他）依据阿卜杜勒·拉赫曼·本·奥夫（愿真主喜悦他）的传述行事，即关于先知ﷺ向祆教徒（Majoos）征收人头税（Jizyah）一事。阿卜杜勒·拉赫曼传述说，他听真主的使者ﷺ说：“对待他们，要像对待有经典的人（Ahl ul-Kitaab）那样。”（《穆宛塔》）
1 – The Ijmaa’ As-Sahaabah in a number of incidents and occurrences that are too numerous to be counted in regards to the acceptance of the Khabar Al-Waahid and acting by it. An example is when ‘Umar Ibn Al-Khattaab (ra) acted in accordance to the Khabar (report) of ‘Abdur Rahmaan Bin ‘Auf (ra) in respect to the Nabi (saw) taking the Jizyah from the Majoos. This is when he related from the Messenger of Allah (saw) that he said: “Apply the same to them as you have applied to the Ahl ul-Kitaab (people of the book)” (Al-Muwatta’).
2 – 先知（愿主赐他平安）认为派遣圣门弟子中的个别人（单独的个人）前往各统治者和各民族，向他们传达伊斯兰及其律例，就已经足够了，例如他派穆阿兹·本·哲白勒前往也门，又派others前往波斯人、罗马人、伊拉克、沙姆和埃及。 Correction: the word "others" should be translated as Chinese, not left in English. Corrected translation: 2 – 先知ﷺ认为派遣圣门弟子中的个别人（单独的个人）前往各统治者和各民族，向他们传达伊斯兰及其律例，就已经足够了，例如他派穆阿兹·本·哲白勒前往也门，又派其他人前往波斯人、罗马人、伊拉克、沙姆和埃及。
2 – The Messenger (saw) found it sufficient to send Aahaad (singles/individuals) from amongst the Sahaabah to the rulers and nations to inform them about Islaam and its Ahkaam like when he sent Mu’aadh Ibn Jabal to Yemen and sent others to the Persians, Romans, Iraq, Ash-Shaam and Egypt.
3 – 安拉塔阿拉说：
3 – Allah Ta’Aalaa said:
信士们不应全体出征。每一支队伍中，应当有一部分人留下来，以便深入学习宗教知识，并在他们返回本族时警告他们，使他们能够戒备。
And it is not for the believers to go forth [to battle] all at once. For there should separate from every division of them a group [remaining] to obtain understanding in the Deen and warn their people when they return to them that they may beware (At-Taubah 122).
在阿拉伯语中，“Taa’ifah”（طَائِفَة）一词既用于指一个人，也用于指多于一个人。因此，如果孤证的圣训（Khabar Al-Waahid）不能作为行为的证据，那么对于从圣战（Al-Jihaad）归来的人而言，那些通晓宗教知识的人发出的警告便毫无益处了。
The word Taa’ifah (in the Aayah) in accordance to the Arabic language is used for the Waahid (one) and more than Waahid (one). Consequently, if the Khabar Al-Waahid was not a Hujjah for actions then the warning of those who had obtained understanding in the Deen would hold no benefit for the people returning from Al-Jihaad.