如果两个zhanniy（zhanniy，即或然性/非确定性）证据相互冲突，而较为有力（raajih，即占优的）的那一个未被采用，那就意味着采用了较为弱的（marjooh，即被占优的）那一个；而在理性上，不可能在较弱的证据之上优先于较强的证据。

If two Zhanniy evidences are in conflict and the Raajih (outweighing or stronger) one is not worked with, it means working with the Marjooh (outweighed or weaker) whilst outweighing the Marjooh (outweighed/weaker) over the Raajih (outweighing/stronger) is rationally not possible.

已经确认，圣训文本之间可能发生冲突，而且确实在某些文本之间发生过。因此，有必要对两条证据之一进行权衡取舍，因为安拉对于同一件事的裁决是唯一的。使者ﷺ以及其后的圣门弟子们（愿安拉喜悦他们）都运用过权衡取舍（Tarjeeh），并且学者们一致认同应当运用权衡取舍。

It has been confirmed that conflict amongst the Shar’iyah texts can happen and it has indeed happened between some of the texts. It is therefore necessary to outweigh one of the two evidences because the Hukm of Allah for a single issue is one. The Messenger of Allah (saw) and the Sahaabah (rah) after him worked with Tarjeeh and their Ijmaa’ (consensus) has fallen upon working with At-Tarjeeh.

有若干证据支持采用"At-Tarjeeh"（取舍权衡）的做法。这些证据既有来自沙里尔（伊斯兰法）的，也有来自理性（'Aqliy）的。

There are evidences for working with At-Tarjeeh. They include both Shar’iy and ‘Aqliy evidences.

1 – 使者（ﷺ）与 At-Tarjeeh 的工作。

1 – The Messenger’s (saw) working with At-Tarjeeh.

Abu Hurairah(ra)说:“先知ﷺ与我们一同礼了“阿斯尔”拜,他在礼两拜后作了“塔斯里姆”。Dhu-l-Yadain站起来说:‘真主的使者啊,您是否缩短了拜功,还是您忘记了?’于是先知ﷺ说:‘这些都没有发生。’他又说:‘真主的使者啊,其中有一些确实发生了。’于是使者ﷺ转向众人说:‘Dhu-l-Yadain说的是真的吗?’他们回答:‘是的,真主的使者啊。’于是先知ﷺ完成了拜功中剩余的部分,然后在作了“塔斯里姆”之后,坐着做了两次叩头。”(穆斯林辑录)。在艾卜·达伍德辑录的这段圣训的另一个传述中还补充道:“艾卜·伯克尔和欧麦尔也在众人之中。”

Abu Hurairah (ra) said: “The Nabi (saw) prayed Salaat ul-‘Asr with us and he made the Tasleem after two Rak’ah. Dhu-l-Yadain stood and said: Have you shortened the Salaah O Messenger of Allah or did you forget? And so he (saw) said: None of that happened. And so he said: Some of that had (taken place) O Messenger of Allah. So the Messenger turned towards the people and said: Did Dhu-l-Yadain speak the truth? They replied: Yes, O Messenger of Allah. So the Nabi (saw) completed what remained of the Salaah and then prostrated two prostrations whilst he was sitting after the Tasleem” (Muslim). And it was added in a Riwaayah of the Hadeeth recorded by Abu Dawud: “Abu Bakr and ‘Umar were amongst the people”.

因此,安拉的使者(saw)并没有一开始就采信双手者(Dhu-l-Yadain)的说法,而是在众人附和或支持此说法之后才采信。这表明,使者(saw)更重视众人所支持的第二种传述,而非双手者独自提出的第一种传述。 Note: the instructions require ﷺ after every mention of the Prophet, and "(saw)" is an abbreviated honorific that the rules say to replace with ﷺ. Corrected version: 因此,安拉的使者ﷺ并没有一开始就采信双手者(Dhu-l-Yadain)的说法,而是在众人附和或支持此说法之后才采信。这表明,使者ﷺ更重视众人所支持的第二种传述,而非双手者独自提出的第一种传述。

Therefore, the Messenger of Allah (saw) did not take the statement of Dhu-l-Yadain to begin with and then took it after the people supported or gave weight to it. This indicates that the Messenger (saw) gave weight to the second report that the people supported over the first report that Dhu-l-Yadayn was alone in presenting.

2 – 圣门弟子对"Tarjeeh"的一致共识（Ijmaa' As-Sahaabah）

2 – Ijmaa’ As-Sahaabah upon At-Tarjeeh:

据马利克传述，他说：“一位祖母来找艾布·伯克尔，询问她的遗产。艾布·伯克尔说：你在安拉‘Azza Wa Jalla的经典中找不到任何依据，我也不知道你在安拉的使者ﷺ的圣训中有任何依据。你先回去，等我问过众人。于是，穆吉拉·本·舒尔巴说：她（即那位祖母）曾到安拉的使者ﷺ面前，他为她定了（或分配了）六分之一。艾布·伯克尔问：你有人能为此作证吗？于是他说：穆罕默德·本·赛拉马。他随后说了与穆吉拉相同的话。艾布·伯克尔便为她定了这份遗产。”（马利克《穆宛塔》）

It was related from Maalik that he said: “The grandmother approached Abu Bakr asking him about her inheritance. So Abu Bakr said: You do not have in the Kitaab of Allah ‘Azza Wa Jalla anything and I am not aware that you have anything in the Sunnah of the Messenger of Allah (saw). So return until I have asked the people. So Al-Mugheerah Bin Shu’bah said: She (i.e. the grandmother) attended the Messenger of Allah (saw) and he gave (or allocated for) her the sixth. So Abu Bakr asked: Do you have anyone to support that? So he said: Muhammad Bin Salamah. He then said the same as Al-Mugheerah. Abu Bakr then allocated it for her” (Al-Maalik in Al-Muwatta’).

因此,艾布·伯克尔(Abu Bakr)采信了这则圣训(Khabar),在穆罕默德·本·赛拉玛(Muhammad Bin Salamah)予以印证之后,他依此行事。没有一位圣门弟子(Sahaabah)(愿真主喜悦他们)因此责备他,因而这构成一项公议(Ijmaa’)。

Therefore, Abu Bakr gave weight to the report (Khabar) taking it after Muhammad Bin Salamah backed it up and then acted by it. None of the Sahaabah (rah) rebuked him for that and as such it represents an Ijmaa’.

Could you please share the English text you'd like me to translate into Simplified Chinese? Your message only contains "Another example:" so far, with no text to translate.

Another example:

关于圣门弟子对‘A’isha（愿安拉喜悦她）的圣训与Abu Hurairah（愿安拉喜悦他）的圣训之间的权衡取舍，即先知穆罕默德ﷺ在斋月中因大净（Janaabah）而醒来然后封斋的情况。我们此前已在关于“衡量取舍”（At-Tarjeeh）的章节中提及了这两段圣训以及二者之间的权衡。

The outweighing of the Sahaabah of the Hadeeth of ‘Aa’ishah (ra) over the Hadeeth of Abu Hurairah (ra) in regards to the Messenger of Allah (saw) waking up in a state of Janaabah (major impurity) in Ramadan and then fasting. We have mentioned the two Hadeeth and the Tarjeeh between them previously in the section about At-Tarjeeh.