关于前言中所提及圣训的评定

Verdicts on the ahadith mentioned in the Foreword

1. 被众多学者宣布为达到穆塔瓦特尔（Mutawatir）级别的，包括伊本·泰米叶、苏尤蒂、Najm al-Din al-Iskandari（卒于981年）和阿吉鲁尼（卒于1162年）。关于这段圣训，达拉古特尼曾说："它是最……

1. Mutawatir, as declared by many scholars, including Ibn Taimiyyah, al-Suyuti, Najm al-Din al-Iskandari (d. 981) and al-'Ijlouni (d. 1162). About this hadith, al-Daraqutni said, "It is the most.

"authentic one regarding the virtues of any surah." 它由布哈里、穆斯林等人转述。 2. 以下是布哈里、穆斯林、提尔米济、伊本·马哲和伊本·阿萨基尔所载的沙希圣训："真主有九十九个尊名，谁能牢记它们，谁就必入乐园。"在提尔米济、伊本·马哲、哈基姆等人所载此圣训的一些传述中，列出了这些尊名；然而，至少有三种不同的列表，例如一种是"他是真主，除他之外没有别的神明，至仁的，至慈的，……至宽容的"，另一种是"真主，独一的，绝对的，……没有任何事物像祂"。学者一致认为这些后一类的传述是孱弱的，这也是布哈里和穆斯林没有将其收入各自《沙希》的原因。提尔米济在其《逊南》中说："这段（版本的）圣训是加里卜的；它从多条途径经阿布·胡莱赖来传述，但除此一例外，我们在众多传述中并未见到提及这些尊名。"伊本·泰米叶说："阿尔-瓦利德（该圣训的传述人之一）是从他的一位叙利亚老师那里传述这些尊名的……明确提及这些尊名并非先知（愿真主赐福于他并使他平安）的言辞，这是熟悉圣训者一致的看法。"伊本·卡西尔在其《古兰经注》中，于解释《高处章》第180节时说，这些传述是混入（mudraj）的。伊本·哈哲尔在其对《布哈里圣训实录》的注释中也持类似看法。学者们通过研读《古兰经》和逊奈，给出了不同的九十九个尊名列表，其中包括贾法尔·萨迪克、苏夫扬·本·欧依奈、伊本·哈兹姆、古尔图比、伊本·哈哲尔和萨利赫·本·欧萨拜明。

authentic one regarding the virtues of any surah." It is related by al-Bukhari, Muslim and others. 2. The following is the sahih hadith of al- Bukhari, Muslim, al-Tirmidhi, Ibn Majah and Ibn 'Asakir: "Verily, Allah has Ninety-Nine Names which if a person safeguards them, he will enter the Garden." In some narrations of this hadith found in al-Tirmidhi, Ibn Majah, al-Hakim and others, the names are listed at the end; however, at least three different listings are given, e.g. one list being, "He is Allah, besides whom there is no other deity, the Merciful, the Compassionate, ..., the Forbearing" while another is "Allah, the Unique, the Absolute, ..., the One who has nothing like unto Him." It is agreed that these latter narrations are da'if, and this is why al-Bukhari and Muslim did not include them in their Sahihs. Al-Tirmidhi says in his Sunan, "This (version of the) hadith is gharib; it has been narrated from various routes on the authority of Abu Hurairah, but we do not know of the mention of the Names in the numerous narrations, except this one." Ibn Taimiyyah says, "Al-Walid (one of the narrators of the hadith) related the Names from (the saying of) one of his Syrian teachers ... specific mention of the Names is not from the words of the Prophet (may Allah bless him and grant him peace), by the agreement of those familiar with Hadith."87 Ibn Kathir says in his Tafsir, under verse 180 of Surah al- A'raf, that these narrations are mudraj. Ibn Hajar takes a similar view in his commentary on Sahih al-Bukhari. Various scholars have given different lists of 99 Names from their study of the Qur'an and Sunnah, including Ja'far al- Sadiq, Sufyan b. 'Uyainah, Ibn Hazm, al-Qurtubi, Ibn Hajar and Salih b. 'Uthaimin.

3. 伊本·泰米叶说:"这不是先知(愿安拉赐福于他并使他平安)的话,也没有已知的传述链可以证明它,无论是圣训还是弱圣训。"Al-Zarkashi(卒于794年)、伊本·哈哲尔、al-Suyuti等人都同意他的看法。阿里·卡里(al-Qari)说:"但其含义是正确的,由安拉的话推导而来:'我创造精灵和人类,只是为了让他们崇拜我。'即'认识我',正如伊本·阿拔斯(愿安拉喜悦他们二人)所解释的那样。"这些说法由al-'Ijlouni提及,他补充道:"这句话在苏菲派的言论中经常出现,他们依赖它,并以它为基础建立了他们的一些原则。"88.

3. Ibn Taimiyyah says, "It is not from the words of the Prophet (may Allah bless him and grant him peace), and there is no known isnad for it, neither sahih nor da'if"; al-Zarkashi (d. 794), Ibn Hajar, al-Suyuti and others agreed with him. Al-Qari says, "But its meaning is correct, deduced from the statement of Allah, I have not created the Jinn and Mankind, except to worship Me, i.e. to recognise/know me, as Ibn 'Abbas (may Allah be pleased with them both) has explained." These statements are mentioned by al-'Ijlouni, who adds, "This saying occurs often in the words of the Sufis, who have relied on it and built upon it some of their principles."88.

4. 阿季仑尼说:“萨加尼(卒于650年)说:这是伪造的(Maudu')。我说:但它的意义是正确的,尽管它不是圣训。”见第2123条。阿里·盖尔(Ali al-Qari)说:“但它的意义是正确的,因为达拉米(al-Dailami)从伊本·阿拔斯(Ibn 'Abbas)以归于先知的形式(marfu')转述道:‘吉卜利勒来到我这里说:“穆罕默德啊!若不是为了你,乐园就不会被创造;若不是为了你,火狱也不会被创造。”’在伊本·阿萨基尔(Ibn 'Asakir)的转述中为:‘若不是为了你,世界就不会被创造。’”阿尔巴尼(al-Albani)也引用了萨加尼的判断,并对盖尔的话评论道:“在未确立达拉米所传这一转述的真实性之前,不宜肯定其意义的正确性,而这一点我没有发现任何学者论及。就我个人而言,虽然我没有见到它的传述链(isnad),但我毫不怀疑它是弱的;对我们来说,一个足以说明问题的迹象是:只有达拉米一人转述了它。至于伊本·阿萨基尔的转述,伊本·焦兹(Ibn al-Jauzi)也在一段来自赛勒曼(Salman)的冗长的归于先知的圣训中转述过,并说:‘这是伪造的’,苏尤蒂(al-Suyuti)在《拉阿里》(al-La'ali)中也认同此说。”89.

4. Al-'Ijlouni says, "Al-Saghani (d. 650) said: Maudu'. I say: But its meaning is correct, even if it is not a hadith." no. 2123. 'Ali al- Qari says, "But its meaning is correct, for al- Dailami has related from Ibn 'Abbas as marfu': 'that Jibril came to me and said: O Muhammad! Were it not for you, the Garden would not have been created, and were it not for you, the Fire would not have been created', and in the narration of Ibn 'Asakir: 'Were it not for you, the world would not have been created'." Al- Albani also quotes al-Saghani's verdict, and comments on al-Qari's words thus, "It is not appropriate to certify the correctness of its meaning without establishing the authenticity of the narration from al-Dailami, which is something I have not found any of the scholars to have addressed. Personally, although I have not come across its isnad, I have no doubt about its weakness; enough of an indication for us is that al-Dailami is alone in reporting it. As for the narration of Ibn 'Asakir, Ibn al-Jauzi also related it in a long marfu' hadith from Salman and said, 'It is maudu', and al-Suyuti endorsed this in al-La'ali."89.

5. 圣训“Sahih”——由布哈里（al-Bukhari）和穆斯林（Muslim）辑录。

5. Sahih - related by al-Bukhari and Muslim.

6. 阿吉鲁尼说:“安萨里在《宗教学科的复兴》中以这样的措辞提到此段:真主说:‘我的天与地都不能容纳我,但我信士仆人那柔软、谦卑的心能容纳我。’”伊拉基在其对《复兴》的注释中说:“我找不到它的传述系统(即isnad)。”苏尤蒂依循宰尔克石的说法,同意他的看法。随后伊拉基又说:“但在泰伯拉尼所传的艾卜·欧泰白圣训中有这样的话:……你们主的器皿是祂虔敬仆人的心,而在祂看来最可爱的,是那最柔软、最温和的心。”伊本·泰米叶说:“此说见于以色列传说之中,但没有已知的、出自先知穆罕默德ﷺ的传述系统。”萨哈维在《目标》中引用其师苏尤蒂在《珍珠》中的说法,并说:“没有已知的、出自先知穆罕默德ﷺ的传述系统,其含义是他的心能容纳对我的信仰、对我的爱和对我的认识。至于那种认为真主化身于众人心中的人,他比基督徒更像异端,因为基督徒只将此专指于基督一人。”看来,伊本·泰米叶所说的以色列传说,指的是艾哈迈德在《禁欲篇》中所载、出自瓦哈卜·本·穆纳比赫的记述:真主为以西结开启诸天,直到他看见宝座,于是以西结说:“你是何等圣洁!你是何等尊大,我的主啊!”真主便说:“天与地的确太弱小,不能容纳我,但我信士仆人那柔软、谦卑的心能容纳我。”萨哈维还引述宰尔克石的著作,说某位学者称此为伪造的圣训,是一个叛教者所捏造的,并且这段话最常被一位对群众布道的布道者阿里·本·瓦法引用,以达其自身目的,他在精神狂喜与起舞之时说:“绕你主的天房而行吧。” 他进一步说，al-Tabarani 从 Abu 'Utbah al-Khawlani 处转述了一段马尔富厄（marfu'）的圣训："诚然，真主在大地的人群中有器皿，你们主的器皿就是祂虔诚仆人的心，而在祂看来最为所爱的，是其中最柔软、最慈悲的心。" 该圣训的isnad中有Baqiyyah b. al-Walid，他是一位mudallis（隐匿传述者），但他明确表述过听闻了这段圣训。90 al-Albani 将上面提到的这段圣训评为hasan（有条件可采）。91

6. Al-'Ijlouni says, "Al-Ghazali mentioned it in Ihya' 'Ulum al-Din with the wording, Allah says, "Neither My heaven nor My earth could contain Me, but the soft, humble heart of my believing slave can contain Me." Al-'Iraqi said in his notes on Al-Ihya', "I do not find a basis (i.e. isnad) for it", and al-Suyuti agreed with him, following al-Zarkashi. Al-'Iraqi then said, "But in the hadith of Abu 'Utbah in al-Tabarani there occurs: ... the vessels of your Lord are the hearts of His righteous slaves, and the most beloved to Him are the softest and most tender ones." Ibn Taimiyyah said, "It is mentioned in the Israelite traditions, but there is no known isnad from the Prophet (may Allah bless him and grant him peace) for it." Al-Sakhawi said in Al- Maqasid, following his shaykh al-Suyuti in Al- La'ali, "There is no known isnad from the Prophet (may Allah bless him and grant him peace) for it, and its meaning is that his heart can contain belief in Me, love of Me and gnosis of Me. But as for the one who says that Allah incarnates in the hearts of the people, then he is more of an infidel than the Christians, who specified that to Christ alone. It seems that Ibn Taimiyyah's mention of Israelite tradition refers to what Ahmad has related in Al-Zuhd from Wahb b. Munabbih who said that Allah opened the heavens for Ezekiel until he saw the Throne, so Ezekiel said, 'How Perfect are You! How Mighty are You, O Lord!' So Allah said, 'Truly, the heavens and the earth were too weak to contain Me, but the soft, humble heart of my believing slave contains Me'." He also quoted from al- Zarkashi's writing that one of the scholars said that it is a false hadith, fabricated by a renegade (from the religion), and that it is most-often quoted by a preacher to the masses, 'Ali b. Wafa, for his own purposes, who says at the time of spiritual rapture and dance, "Go round the House of your Lord." He further said that al-Tabarani has related from Abu 'Utbah al- Khawlani as marfu', "Truly, Allah has vessels from amongst the people of the earth, and the vessels of your Lord are the hearts of his righteous slaves, and the most beloved of them to Him are the softest and most tender ones"; in its isnad is Baqiyyah b. al-Walid, a mudallis, but he has clearly stated hearing the hadith."90 Al-Albani rates this last hadith mentioned as hasan.91.

7. 纳瓦维说:“此说不成立。”伊本·泰米叶说:“伪造的。”萨姆阿尼说:“它不被认为是归于先知的圣训（marfu'），但它是作为叶哈雅·本·穆阿兹·拉齐的言论而被引述的。”苏尤蒂认同纳瓦维的话，并且说:“此圣训不可靠。”菲鲁兹阿巴迪说:“它不是先知的言论，尽管大多数人认为它是圣训，但它根本不可靠。实际上，它只见于以色列传说中：‘人啊！认识你自己，你就会认识你的主。’”伊本·盖拉斯在引述纳瓦维的裁断之后说:“……但苏非派的书籍，例如谢赫·穆希丁·伊本·阿拉比等人的著作，充满了这一说法，并且像圣训一样被引用。”伊本·阿拉比还说:“此圣训，虽然在传述上得不到证明，但对我们而言，它是通过卡氏夫（Kashf，即恍惚中的‘启示’）得到证明的。”针对这种方法，阿尔巴尼说:“以卡氏夫来鉴定圣训是苏非派的恶劣创新，依赖它会导致把虚假、毫无根据的圣训认定为真实……因为即便在最好的情况下，卡氏夫也只是类似于个人的见解，可能对，也可能错，而且那还是在没有私欲掺入其中的前提下！我们祈求真主保佑我们免于此，也免于一切真主所不喜悦的事物。”

7. Al-Nawawi said, "It is not established." Ibn Taimiyyah said, "Maudu'." Al-Sam'ani said, "It is not known as marfu', but it is quoted as a statement of Yahya b. Mu'adh al-Razi." Al- Suyuti endorsed al-Nawawi's words, and also said, "This hadith is not authentic." Al- Fairozabadi said, "It is not a Prophetic statement, although most of the people think it is a hadith, but it is not authentic at all. In fact, it is only related in the Israelite traditions: O Man! Know yourself: you will know your Lord." Ibn al-Gharas said, after quoting al-Nawawi's verdict, "... but the books of the Sufis, such as Shaykh Muhi al-Din Ibn 'Arabi and others, are filled with it, being quoted like a hadith." Ibn 'Arabi also said, "This hadith, although it is not proved by way of narration, is proved to us by way of Kashf ('unveiling', while in a trance)."92 Regarding this methodology, al-Albani says, "Authenticating ahadith by way of Kashf is a wicked innovation of the Sufis, and depending upon it leads to the authentication of false, baseless ahadith ... This is because, even at the best of times, Kashf is like opinion, which may be right or wrong - and that is if no personal desires enter into it! We ask Allah to save us from it, and from everything with which He is not pleased."93.

8. 圣训(Sahih)。由马立克在《穆宛塔》中、沙斐仪在《里萨莱》中(第110页,英译本)以及穆斯林在《圣训实录》中(1:382;英译本1:272)辑录。这是先知ﷺ为考验一名女奴的信仰而提出的两个问题中的第一个,第二个问题是:“我是谁?”她对第一个问题的回答是“在天上”,对第二个问题的回答是“你是安拉的使者”。先知ﷺ听后说:“释放她吧,因为她是信士。”她对第一个问题的回答见于《古兰经》(67:16-17),其中的“fi”一词可以表示“在……之上/之上面”,如6:11、20:71和27:8所示。这意味着安拉高于并超越于其被造物,不与被造物混同。那种认为安拉与被造物混同的错误信念,会导致对被造物的崇拜。

8. Sahih. Related by Malik in Al-Muwatta', al- Shafi'i in Al-Risalah (p. 110, Eng. trans.) and Muslim (1:382; Eng. trans. 1:272). This was the first of two questions which the Prophet (may Allah bless him and grant him peace) put to a slave-girl to test her faith, the second one being, "Who am I?" She answered, "Above the heaven" and "You are the Messenger of Allah" respectively, to which he said, "Free her, for she is a believer." Her first answer, which is found in the Qur'an (67:16-17, the word fi can mean 'above/on', as in 6:11, 20:71 & 27:8), means that Allah is above and separate from His creation, not mixed in with it, the erroneous belief which leads to worship of creation.

9. Maudu'（"伪造的"），如al-Saghani等人所述。学者们对其含义是否正确、在何种程度上正确，存在分歧。94 它有时被用来为分裂性的、反伊斯兰的民族主义和爱国主义辩护。

9. Maudu', as stated by al-Saghani and others. Scholars differ as to whether its meaning is correct or not, in what way, and to what extent.94 It is sometimes used to justify divisive, anti- Islamic nationalism and patriotism!.

10. 圣训为真(Sahih)。马立克将其记录为mursal/mu'allaq/balaghat(依术语选择而定),并且哈基姆两次将其记录为musnad。此圣训的含义包含在《古兰经》中,即提到“经典”与“智慧”之处(2:129、2:151、2:231、3:164、4:113、33:34及62:2);沙斐仪说:“我听过最精通《古兰经》的学者说,智慧就是圣行(Sunnah)。”(《Al-Risalah》英文译本,第111页)

10. Sahih. Related by Malik as mursal/mu'allaq/balaghat (depending on choice of terminology), and related twice as musnad by al- Hakim. The meaning of the hadith is contained in the Qur'an, in the mention of the Book and Wisdom (2:129, 2:151, 2:231, 3:164, 4:113, 33:34 & 62:2); al-Shafi'i says, "I have heard the most knowledgeable people about the Qur'an say that the Wisdom is the Sunnah" (Al-Risalah, Eng. trans., p. 111).

11. 圣训真实可靠。由 al-Tirmidhi、Ahmad、Ibn Abi 'Asim、al-Hakim、al-Tabarani、al-Dailami 和 al-Tahawi 转述。95 "Ahl al-Bayt"(家人)一词指的是:(i)首先是先知ﷺ的妻子们,从相关古兰经经文(33:33)的明确语境可知;(ii)是 'Ali、Fatimah、Hasan 和 Husain,即依据"披衣圣训"(参见 Sahih Muslim,《圣门弟子美德篇》)。将这两类人中的任何一类排除在该圣训之外,都是有失偏颇且不公正的。

11. Sahih. Related by al-Tirmidhi, Ahmad, Ibn Abi 'Asim, al-Hakim, al-Tabarani, al-Dailami and al-Tahawi.95 The phrase Ahl al-Bayt (members of the house) refers: (i) primarily to the Prophet's wives (may Allah bless him and grant him peace), from the clear context of the relevant verse of the Qur'an (33:33); (ii) to 'Ali, Fatimah, Hasan & Husain, from the "hadith of the garment" (cf. Sahih Muslim, Book of the Virtues of the Companions). It is imbalanced and unjust to exclude either of these categories from the hadith.

12. 这是一段圣训，属于sahih（沙希）等级，由Abu Dawud、al-Tirmidhi、Ibn Majah和Ahmad辑录，在民间广为人知。最完整的版本是："Abu Bakr will be in the Garden; 'Umar will be in the Garden; 'Uthman will be in the Garden; 'Ali will be in the Garden; Talhah will be in the Garden; al-Zubair will be in the Garden; 'Abd al-Rahman b. 'Auf will be in the Garden; Sa'd b. Abi Waqqas will be in the Garden; Sa'id b. Zaid will be in the Garden; Abu 'Ubaidah b. al-Jarrah will be in the Garden."

12. A sahih hadith related by Abu Dawud, al- Tirmidhi, Ibn Majah & Ahmad, and well-known amongst the people. The fullest narration is, "Abu Bakr will be in the Garden; 'Umar will be in the Garden; 'Uthman will be in the Garden; 'Ali will be in the Garden; Talhah will be in the Garden; al-Zubair will be in the Garden; 'Abd al-Rahman b. 'Auf will be in the Garden; Sa'd b. Abi Waqqas will be in the Garden; Sa'id b. Zaid will be in the Garden; Abu 'Ubaidah b. al-Jarrah will be in the Garden.".

13. 由伊斯哈格·本·拉胡韦赫和拜哈基引述，其传述链为沙希赫（sahih），作为欧麦尔的言论。伊本·阿迪和代拉米也从伊本·欧麦尔处收录此说，作为马尔福尔（marfu'）圣训，但其传述链中有尔撒·本·阿卜杜拉，此人为孱弱者。然而，此说得到伊本·阿迪另一则传述的加强，并且得到《逊南》中的圣训所支持：有人梦见先知ﷺ被与艾布·伯克尔相称，结果先知ﷺ更重；随后艾布·伯克尔又与其他所有人相称……96。

13. Related by Ishaq b. Rahawaih and al-Baihaqi with a sahih isnad as a statement of 'Umar. It is also collected by Ibn 'Adi and al-Dailami from Ibn 'Umar as marfu', but in its isnad is 'Isa b. Abdullah, who is weak. However, it is strengthened by another narration of Ibn 'Adi, and also supported by the hadith in the Sunan that a man saw in a dream that Prophet (may Allah bless him and grant him peace) was weighed against Abu Bakr, and was found to be heavier; then Abu Bakr was weighed against everyone else ...96.

14. 由al-Hakim、al-Tabarani等人辑录。al-Tirmidhi也辑录了此段,其措辞为:"我是智慧之屋,而'Ali是它的门。"al-Daraqutni将此段圣训定为mudtarib,无论在isnad(传述链)还是在text(正文)上均是如此;al-Tirmidhi称其为gharib和munkar;al-Bukhari表示它没有sahih的传述;Ibn Ma'in称它是毫无根据的谎言。据报道,Abu Zur'ah、Abu Hatim和Yahya b. Sa'd也有类似的否定意见。al-Hakim宣称该圣训的原始版本在isnad上是sahih的,但Ibn al-Jauzi认为两个版本都是maudu'(伪造的),al-Dhahabi同意他的看法。包括Ibn Hajar al-'Asqalani、Ibn Hajar al-Makki和al-Suyuti在内的若干后世学者,因其多条传述路径而宣布它为hasan(良好)。al-'Ijlouni说:"……以上这些都不能减损逊尼派信众从教友、再传弟子以及其后各代人那里所达成的共识,即教友中总体上最优秀的是Abu Bakr,其次是'Umar……",并引用了Ibn 'Umar和'Ali本人的这一观点,该观点记载于Sahih al-Bukhari中。97 al-Albani宣称此段圣训是maudu'。98

14. Related by al-Hakim, al-Tabarani and others. It is also related by al-Tirmidhi with the wording, "I am the House of Wisdom, and 'Ali is its Door". Al-Daraqutni labelled the hadith as mudtarib, both in isnad and text; al-Tirmidhi said it is gharib and munkar; al-Bukhari said that it has no sahih narration; Ibn Ma'in said that it is a baseless lie. Similar dismissals of the hadith are reported from Abu Zur'ah, Abu Hatim and Yahya b. Sa'd. Al-Hakim declared the original hadith as sahih in isnad, but Ibn al- Jauzi regarded both versions as maudu', and al- Dhahabi agreed with him. Several of the later scholars, including Ibn Hajar al-'Asqalani, Ibn Hajar al-Makki and al-Suyuti declared it hasan due to its various routes of narration. Al- 'Ijlouni says, "... none of this devalues the consensus of the Adherents to the Sunnah from the Companions, the Successors and those after them, that the best of the Companions overall is Abu Bakr, followed by 'Umar ...", and quotes this view from Ibn 'Umar and 'Ali himself, as recorded in Sahih al-Bukhari.97 Al-Albani declares the hadith to be maudu'.98.

15. 一段达因（da'if，弱）或马době'（mawdu'，伪造）的圣训，艾哈迈德·本·罕百勒、伊本·阿卜杜·巴尔、拜扎尔等许多学者都如此判定。伊本·哈兹姆指出，此圣训不仅传述链不可靠，而且有另外两个理由说明它不可能是真实的：（一）同伴并非无误的，因此也会犯错，所以不能说追随他们中的任何一人就必然得到正道；（二）用星星作比喻是不恰当的，因为并非每一颗星星都能在每一次旅途中为人指引！《穆斯林圣训实录》中另有一段可靠的、以星星作比喻的圣训：先知ﷺ说："星星是天空的守护者，当星星消失时，天空就会降临它所应许的事（即末日）。我是我的同伴们的守护者，当我离世时，我的同伴们就会遭遇他们所应许的事（即巨大的考验与磨难）。我的同伴们是我的乌玛的守护者，当我的同伴们离世时，我的乌玛就会遭遇它所应许的事（即分裂、异端的传播等）。"（4:1961，英译本 IV:1344）

15. A da'if or maudu' hadith, as stated by Ahmad b. Hanbal, Ibn 'Abd al-Barr, al-Bazzar and many others. Ibn Hazm states that not only is the isnad unsound, but the hadith cannot be true for two further reasons: (i) the Companions were not infallible, and hence made mistakes, so it would be wrong to say that following any of them leads to guidance; (ii) the comparison with the stars is wrong, for not every star guides one through every journey! There is a different, authentic comparison with the stars given in Sahih Muslim: the Prophet (may Allah bless him and grant him peace) said, "The stars are the custodians of the sky, so when the stars depart, there will come to the sky what is promised for it (i.e. on the Day of Judgment). I am the custodian of my Companions, so when I depart, there will come to my Companions what is promised for them (i.e. great trials and tribulations). My Companions are the custodians for my Ummah, so when my Companions depart, there will come to my Ummah what is promised for it (i.e. schisms, spread of innovations, etc.)." (4:1961, Eng. trans. IV:1344).

16. 这段圣训没有任何传述链（isnad）。al-Subki（卒于756年）说："圣训学者并不知道此段，我也找不到它的传述链，无论是sahih（沙希）、da'if（达尔夫）还是maudu'（马part尔，伪造）。"它与前一段一样，常被用来为以下两种极端做辩解：（i）盲目追随人的见解，不参照《古兰经》和《逊奈》；（ii）有选择地追随任何一位学者中最容易的观点，或最符合自己欲望的观点，同样不参照根本的经典来源。

16. No isnad exists for this hadith: al-Subki (d. 756) said, "It is not known to the scholars of Hadith, and I cannot find an isnad for it, whether sahih, da'if, or maudu'." It, along with the previous one, is often used to justify the following two extremes: (i) blind following of the views of men, with no reference to the Qur'an and Sunnah; (ii) conveniently following whichever scholar holds the easiest view, or that most agreeable to one's desires, again without reference to the fundamental sources.

17. 这段圣训有大量的传述,见于艾卜·达五德、提尔米兹、伊本·马哲、哈基姆、艾哈迈德等人的辑录中。这些传述的等级各不相同,有的为沙希赫(sahih,圣训真实可靠),有的为哈桑(hasan,良好),有的为达尔欧夫(da'if,羸弱),但这段圣训是确立的。认定此圣训真实的学者包括:提尔米兹、哈基姆、沙提比、伊本·泰米叶、伊本·盖伊向、136 criteria、宰哈比、伊本·凯西尔、伊本·哈哲尔和伊拉基。多数传述提到,犹太人和基督徒分裂为七十一或七十二个派别,除一派外,其余都将入火狱,之后才提到穆斯林分裂得更多。在某些传述中,先知(愿安拉赐福于他并使他平安)将得救的教派描述为"哲玛尔阿"(团体、集体、主体)、"最大的群体"(al-sawad al-a'zam),以及"遵循我和我的同伴们所遵行之道的人"。这段圣训并不意味着大多数穆斯林都会入火狱,因为绝大多数人("民众")并未故意从事分裂性的创新;此外,提及火狱并不必然意味着这七十二个派别将永居其中,也不意味着这些派别就是信道的否认者。

17. Numerous narrations of this hadith are found in the collections of Abu Dawud, al-Tirmidhi, Ibn Majah, al-Hakim, Ahmad and others: they vary in being sahih, hasan, or da'if, but the hadith is established. Among those who have authenticated this hadith are al-Tirmidhi, al- Hakim, al-Shatibi, Ibn Taimiyyah, Ibn al-Qayyim, al-Dhahabi, Ibn Kathir, Ibn Hajar and al-'Iraqi. Most narrations mention the splitting-up of the Jews and the Christians into seventy-one or seventy-two sects, all being in the Fire except one, prior to mention of the Muslims dividing even more. In some of the narrations, the Prophet (may Allah bless him and grant him peace) describes the Saved Sect variously as "the Jama'ah (community, congregation, main body)", "the largest body (al-sawad al-a'zam)" and "that which follows what I and my Companions are upon." The hadith does not mean that the majority of Muslims will be in the Hellfire, for most of them ("the masses") are not involved in intentional, divisive innovation; further, mention of the Fire does not necessarily imply that the seventy-two sects will remain there forever, or that those sects are disbelievers.

18. 尽管马赫迪在布哈里和穆斯林的圣训集中并未被明确提及，但大量的沙希圣训在含义上属于穆塔瓦提尔圣训，它们都提到马赫迪的降临。他名叫穆罕默德·本·阿卜杜拉，是先知ﷺ通过法蒂玛的后裔。他将成为穆斯林的领袖（伊玛目、哈里发），统治七年，在世界充满暴政与压迫之后，以公正和公平充满世界。他还将与麦尔彦之子尔撒一同与达加尔作战。作者在其著作《逊尼派中的马赫迪观念》中，列举了37位收集了关于马赫迪圣训并附有自己传述链的学者，以及69位后世支持该观念的学者，而反对这一观念的学者只有8位。预言达加尔（伪基督）的圣训，他是一个独眼人，拥有超自然的能力，并将被犹太人追随；还有麦尔彦之子尔撒基督（愿二人平安）的重临，他将降临大马士革，在马赫迪身后礼拜，在巴勒斯坦的卢德城门处杀死达加尔，折断十字架，杀死猪，结婚生子，并生活四十年后自然死亡，这些圣训在含义上属于穆塔瓦提尔圣训。它们已被布哈里、穆斯林以及其他圣训学家收录。 19. 含义上属于穆塔瓦提尔圣训，由布哈里、穆斯林及其他人收录。

18. Although the Mahdi is not mentioned explicitly in the collections of al-Bukhari and Muslim, numerous sahih ahadith, which are mutawatir in meaning, speak of the coming of the Mahdi, a man named Muhammad b. 'Abdullah and a descendant of the Prophet (may Allah bless him and grant him peace) through Fatimah, who will be the Leader (Imam, Khalifah) of the Muslims, rule for seven years and fill the world with justice and equity after it had been filled with tyranny and oppression. He will also fight the Dajjal along with Jesus son of Mary. The author, in his The Concept of the Mahdi among the Ahl al-Sunnah, has named 37 scholars who collected ahadith about the Mahdi with their own isnads and 69 later scholars who wrote in support of the concept, compared to 8 scholars who rejected the idea. The ahadith prophesying the Dajjal (False Christ), a one-eyed man who will have miraculous powers and will be followed by the Jews, and the return of Jesus Christ son of Mary (peace be upon them), who will descend in Damascus and pray behind the Mahdi, kill the Dajjal at the gate of Lod in Palestine, break the Cross, kill the Pig, marry and have children and live for forty years before dying a natural death, are mutawatir in meaning. They have been collected by al-Bukhari and Muslim, as well as other traditionists. 19. Mutawatir in meaning, and collected by al- Bukhari, Muslim and others.

20. 就其含义而言属于穆塔瓦atir（连续传述）圣训，并由布哈里、穆斯林等人辑录。古兰经中关于审判日代求不被接受的经文，例如2:48、2:123，必须结合其他经文来理解，例如20:109，以及沙希尔圣训。古兰经中提到信士将得以见到真主的赏赐，例如75:22-23和83:15。这些圣训以及前两类圣训，大体上被古典穆尔太齐赖派（理性主义者）所拒绝，受其影响的当代人也如此，理由是以下一项或多项：（一）它们与古兰经相矛盾（依他们的看法）；（二）它们与理智相矛盾（依他们的看法）；（三）它们属于阿哈德（单传）圣训，而非穆塔瓦atir圣训，因此在信仰问题上不可接受（这是一个有缺陷的论证）。因此，撰写逊奈派信条（阿给代）的学者将这些观念纳入其中，以确认他们否定穆尔太齐赖派的错误观点。穆尔太齐赖派所拒绝的其他真实圣训还有很多，其中包括描述先知登霄（升至诸天）的圣训，这些圣训同样就其含义而言属于穆塔瓦atir圣训。

20. Mutawatir in meaning, and collected by al- Bukhari, Muslim and others. Mention of the inadmissibility of intercession on the Day of Judgment in the Qur'an, e.g. 2:48 2:123, must be understood in the light of other verses, e.g. 20:109 and sahih ahadith. The reward of seeing Allah for the believers is referred to in the Qur'an, e.g. 75:22-23 and 83:15. These ahadith and those of the previous two categories were generally rejected by the classical Mu'tazilah (Rationalists), as well by those influenced by them today, on one or more of the following bases: (i) they contradict the Qur'an (in their view); (ii) they contradict Reason (in their view), and (iii) they are ahad, not mutawatir, and hence not acceptable in matters of belief (a flawed argument). Hence, the scholars who wrote the 'aqidah (creed) of the Ahl al-Sunnah included these concepts in it, to confirm their denial of the wrong ideas of the Mu'tazilah. Other authentic ahadith rejected by the Mu'tazilah are many, and include those describing the Prophet's Mi'raj (ascension to the heavens), which are again mutawatir in meaning.

21. 这段圣训的这一措辞属于da'if（孱弱圣训），但其含义包含在伊本·马哲和奈萨仪所载的圣训中：有一人来见先知ﷺ，说："真主的使者啊！我打算去参加（圣战的）远征，但我是来向您请教的。"先知ﷺ说："你的母亲还在吗？"他说："在。"先知ﷺ说："那你就留在她身边吧，因为天堂在她的脚下。"这后一段圣训被哈基姆、宰哈比和孟齐里认定为sahih（sahih，即圣训的最高等级之一，意为真实可靠）。 99.

21. The hadith with this wording is da'if, but its meaning is contained in the hadith of Ibn Majah and al-Nasa'i that a man came to the Prophet (may Allah bless him and grant him peace) and said, "O Messenger of Allah! I intend to go on a (military) expedition, but I have come to ask your advice." He said, "Is your mother alive?" He said, "Yes." He said, "Then stay with her, for the Garden is under her feet." This latter hadith is declared to be sahih by al-Hakim, al-Dhahabi and al-Mundhiri.99.

22. 一段**sahih**（沙希赫）圣训，由布哈里、穆斯林等人辑录。

22. A sahih hadith, collected by al-Bukhari, Muslim and others.

23. 这段圣训有许多传述链，传自十余位圣门弟子，其中似乎有二十位再传弟子专门从安那斯（Anas）处转述。它们被伊本·马哲（Ibn Majah）、al-Baihaqi、al-Tabarani等人收录，但据艾哈迈德·本·罕百勒（Ahmad b. Hanbal）、伊斯哈格·本·拉胡韦（Ishaq b. Rahuwaih）、伊本·阿卜杜·巴尔（Ibn 'Abd al-Barr）、al-Bazzar等人的判定，这些传述链均为孱弱（da'if），尽管也有一些学者认证了其中少数几条传述链。Al-Baihaqi说，其文本是马شهور（mashhur）的，而其传述链是孱弱的；al-Hakim和伊本·萨拉赫（Ibn al-Salah）则将其视为“马شهور但非沙希（sahih）圣训”的典型范例。然而，后世圣训学者认为，它拥有足够的传述链，可以提升至哈桑（hasan）或沙希的级别，这一观点由al-Mizzi、al-'Iraqi、伊本·哈哲尔（Ibn Hajar）、al-Suyuti和al-Albani等人所持。

23. This hadith has many chains of narration on the authority of more than a dozen Companions, including twenty Successors apparently reporting from Anas alone. They are collected by Ibn Majah, al-Baihaqi, al-Tabarani and others, but all of them are da'if, according to Ahmad b. Hanbal, Ishaq b. Rahuwaih, Ibn 'Abd al-Barr, al- Bazzar and others, although some scholars authenticated a few of the chains. Al-Baihaqi said that its text is mashhur while its isnad is da'if, while al-Hakim and Ibn al-Salah regarded it as a prime example of a mashhur hadith which is not sahih. However, it is regarded by later scholars of Hadith as having enough chains of narration to be strengthened to the level of hasan or sahih, a view which is stated by al- Mizzi, al-'Iraqi, Ibn Hajar, al-Suyuti and al- Albani.100.

24. 这段附加的陈述见于前一段圣训的少数（弱）传述中，伊本·哈巴尼、伊本·al-Jauzi、al-Sakhawi和al-Albani均将其判定为伪造的（maudu'）。101

24. This additional statement is found in a few of the (weak) narrations of the previous hadith, and is declared as maudu' by Ibn Hibban, Ibn al- Jauzi, al-Sakhawi and al-Albani.101.

25. 该段经文由al-Manjaniqi在其收录的"年长者从年幼者传述"的圣训集中提及，传述源自al-Hasan al-Basri。al-Khatib al-Baghdadi说，它作为先知（愿安拉赐福于他并使他平安）的言论是伪造的（maudu'），但它实为al-Hasan al-Basri的言论。102.

25. Mentioned by al-Manjaniqi in his collection of ahadith of older narrators reporting from younger ones, on the authority of al-Hasan al- Basri. Al-Khatib al-Baghdadi said that it is maudu' as a narration from the Prophet (may Allah bless him and grant him peace), but that it is a statement of al-Hasan al-Basri.102.

26. 据al-Baihaqi以da'if（孱弱）的isnad（传述链）作为marfu'（归于先知的）圣训转述，al-'Iraqi如此认为。Ibn Hajar则指出，这实际上是Ibrahim b. Abi 'Ablah（一位Tabi'i，即再传弟子）的言论。103.

26. Related as marfu' by al-Baihaqi with a da'if isnad, according to al-'Iraqi. Ibn Hajar said that it is actually a saying of Ibrahim b. Abi 'Ablah, a Successor.103.

*注意：圣训学者一致认为，不得将孱弱（da'if）或伪造（maudu'）的圣训归于先知，例如说“先知说：……”，即使其含义被认为是正确的，或者它实际上是某位穆斯林学者的言论，因为这样做就是在假借先知之名撒谎。愿安拉赐福于他并赐以平安。* ﷺ

*NB: The scholars of Hadith agree that a da'if or maudu' hadith must not be attributed to the Prophet (may Allah bless him and grant him peace), e.g. by saying, "The Prophet said: ...", even if the meaning is considered to be correct or if it is actually the saying of a Muslim scholar, for that would be a way of lying about the Prophet (may Allah bless him and grant him peace).