由于先知(saw)的圣训所说: Note: I kept the honorific "(saw)" as an abbreviation per the rules? The rules say write ﷺ instead of a written-out or abbreviated one such as "(saw)". So replace it with ﷺ. 由于使者ﷺ的圣训所说:

And due to the Qawl of the Messenger (saw):

1 – 两段经文之间存在矛盾，且其中一段在启示时间上晚于另一段的情况

1 – Conflict between two texts with one of them being later (in the time of revelation) than the other:

如果两段经文或圣训在各方面都相互冲突，且无法调和（Al-Jam'u，即"综合"或"调和"），以致两者不能同时执行，而两者中较晚的一段（就启示的时间而言）是已知的，那么较晚的那段就是较早那段的Naasikh（废止者），而较早的那段则是Mansookh（被废止者）。

If two texts are in conflict from every angle and it is not possible to bring them together (Al-Jam’u) (or reconcile them), in the case where they cannot both be acted upon together, whilst the later of the two texts (in terms of time of revelation) is known, then the later text would be Naasikh (abrogating) for the prior one (which would be Mansookh/abrogated).

示例:

Example:

真主（SWT）说：

Allah (swt) says:

安拉—至高者—说：

And Allah Ta’Aalaa says:

因此，这两段文字在关于Zaaniyah（通奸者）的问题上似乎存在矛盾。第一段解释说，Zaaniyah的Hukm（裁决）是将她关在家中，而第二段解释说，她的Hukm（法律裁决）是受到一百鞭的鞭刑。

The two texts therefore appear to be in conflict in respect to the Zaaniyah (fornicator). The first explains that the Hukm of the Zaaniyah is for her to be confined within the house whilst the second explains that her Hukm (legal ruling) is for her to be lashed with one hundred lashes.

如果《光明章》中的那节经文晚于《妇女章》中的那节经文降示，那就意味着《光明章》中较晚的经文废除了在它之前（按降示顺序）的《妇女章》经文的判决。

In the case where the Aayah in An-Noor was revealed after the Aayah of An-Nisaa’ it means that the later Aayah of Soorah An-Noor abrogates the Hukm of the Aayah of Soorah An-Nisaa’ which is prior to it (in revelation).

2 – 在不知道两段经文或两则圣训哪一个更晚的情况下，它们之间的冲突

2 – Conflict between two texts in the absence of knowledge in respect to which one is later than the other:

如果两段文本相互冲突，而我们不知道其中哪一段更晚出，也无法将二者调和（Al-Jam'u），那么我们就必须借助于"Tarjeeh"（权衡取舍）的原则，在各项证据之间进行权衡，以便优先采纳最有力的证据。证据的力量（Quwwah Ad-Daleel）是指其在以下几个方面所具有的强度：

If two texts are in conflict with each other and we did not know which of them is later than the other and we are unable to bring them together (Al-Jam’u), then we have to resort to the principles of At-Tarjeeh (outweighing) between the evidences so that we outweigh the strongest Daleel. The Quwwah Ad-Daleel (strength of the evidence) means its strength in respect to taking into consideration the following matters:

A – 对“al-Adillah al-Ijmaaliyah”（概括性证据）的（位次）排序的考量如下：

A – The consideration of the (ranking) order of the Adillah Al-Ijmaaliyah as follows:

《古兰经》比《圣训》更有力量，即使圣训是传闻累积的（Mutawaatirah）。

- The Qur’aan Al-Kareem is stronger than the Sunnah An-Nabawiyah and even if it was Mutwaatirah.

- 梅蒂瓦特哈圣训（Al-Ahaadeeth Al-Mutawaatirah）比公议（Ijmaa'）更有力，也比独传圣训（Khabar Al-Aahaad）更有力。

- The Ahaadeeth Al-Mutawaatirah are stronger than the Ijmaa’ and stronger than the Khabar Al-Aahaad.

- 公议（Al-Ijmaa’）比通过独任传述（Khabar Al-Aahaad）传来的圣训更有力，因为相对于经文（Nass）而言，对公议的废止（Naskh）是“可靠的”（Ma'moon），而经文则不然。

- Al-Ijmaa’ is stronger that the transmitted by Khabar Al-Aahaad because the Naskh (abrogation) in respect to Al-Ijmaa’ is ‘Ma’moon’ (Assured) in contrast to the Nass (text).

- 当“Khabar Al-Aahaad”（单传圣训）所依据的“‘Illah”（effective cause，即“illah”，指判断依据的理由）属于“Istinbaatiyah”（推导所得）或“Qiyaasiyah”（类比所得）时，它强于“Qiyaas”（类比推理）。如果“Qiyaas”的“‘Illah”是“Saraahah”（明示）或“Dalaalah”（暗示），那么它就按照该“‘Illah”所出现的经文来处理（注：即如果该“‘Illah”出自《古兰经》的经文，则它具有《古兰经》的效力，其余依此类推）。

(由阿卜杜·拉兹扎格·马尔富安（Abdur Razzaaq Maqoofan）转述，贝海基（Al-Bayhaqi）判定其为达伊夫（Da’eef，弱的）。《宝藏》（Al-Kanz）的注释者宰拉伊（Az-Zay’aliy）提到，此段属于马尔富尔（Marfoo’an），即传述链上溯至先知ﷺ。)

(Related by Abdur Razzaaq Maqoofan and Al-Bayhaqi classified it as Da’eef. Az-Zay’aliy the explainer of Al-Kanz mentioned that it is Marfoo’an i.e. the chain reaches the Nab (saw)).

由于先知穆罕默德的这段圣训（saw）： Wait — per the rules, "(saw)" is an abbreviated honorific and should be replaced with ﷺ after the Prophet mention, and the abbreviation should not be kept. Corrected output: 由于使者ﷺ的这段话：

And due to the statement of the Messenger (saw):

• 两条证据之一确立了"Wujoob"(义务性),另一条确立了"Ibaahah"(许可性,即推荐)。确立义务的证据优先于确立Ibaahah的证据,因为放弃Waajib(义务)是一种"Ithm"(罪过),而放弃Mubaah(许可之事)则不构成罪过。 • 两条证据之一否定了"Hadd"(规定的刑罚),另一条证据则肯定了Hadd。在这种情况下,否定Hadd的证据优先于肯定它的证据,这是由于先知ﷺ的话语(Qawl):

* That one of the two evidences establish Al-Wujoob (obligation) and the other establishes Al-Ibaahah (recommendation). The Daleel establishing the obligation outweighs the Daleel establishing Al-Ibaahah because leaving the Waajib is an ‘Ithm’ (sin) whilst leaving the Mubaah is not sinful. * That one of the two evidences negate Al-Hadd (prescribed set punishment) whilst the other Daleel affirms the Hadd. In this case the Daleel negating the Hadd outweighs the one affirming and that is due to the Qawl (speech) of the Messenger (saw):

示例:

Example:

据《穆宛塔》记载，欧麦尔·本·哈塔卜（愿安拉喜悦之）在饥荒之年没有砍断窃贼的手，尽管安拉（SWT）曾说：

It was narrated in Al-Muwatta’ that ‘Umar Ibn Al-Khattaab (ra) did not cut the hand of the thief in the year of the famine (or drought) even though Allah (swt) said:

这一点已在本书第一部分关于“圣门弟子的伊吉提哈德”这一主题中作了充分讨论。

* This has been discussed in full in the subject of the ‘Ijtihaadaat of the Sahaabah’ in the first part of this book.