在讨论有缺陷的圣训（ma'lul）之前，简要说明一下混乱的圣训（mudtarib）和颠倒的圣训（maqlub），将有助于理解有缺陷的圣训。

Before discussing ma'lul (defective) ahadith, a brief note on mudtarib (shaky) and maqlub (reversed) ahadith would help in understanding ma'lul.

Mudtarib

Mudtarib.

根据伊本·凯西尔的说法，如果传述者在某位舍业（shaikh）上存在分歧，或者在圣训的其他传述链（isnad）或内容（matn）的某些方面存在分歧，且这些分歧使得任何一种说法都无法优先于其他说法，从而使传述链或内容存在不确定性，这样的圣训就被称为“mudtarib”（不稳定的）。55.

According to Ibn Kathir, if reporters disagree about a particular shaikh, or about some other points in the isnad or the text, in such a way that none of the opinions can be preferred over the others, and thus there is uncertainty about the isnad or text, such a hadith is called mudtarib (shaky).55.

例如，关于isnad中的idtirab（隔阂/纷乱），有记载称：艾布·伯克尔说："安拉的使者啊！我看到您在变老吗？"他（愿安拉赐福于他并使他平安）回答说："使我变老的，是《呼德》章及其姊妹篇章。"达拉古特尼说：

For example with regard to idtirab in the isnad, it is reported on the authority of Abu Bakr that he said, "O Messenger of Allah! I see you getting older?" He (may Allah bless him and grant him peace) replied, "What made me old are Surah Hud and its sister surahs." Al-Daraqutni says.

这是一个**mudtarib**（混乱/动荡）圣训的例子。该圣训经由Abu Ishaq传述，但对其isnad（传述链）存在多达十种不同的看法：有人报道为mursal（断续的），有人认为是muttasil（相连的）；有人视之为Abu Bakr的musnad，有人视之为Sa'd或'A'ishah的musnad。由于这些传述的可信度相当，难以偏重其中任何一种，因此该圣训被称为mudtarib。56.

"This is an example of a mudtarib hadith. It is reported through Abu Ishaq, but as many as ten different opinions are held about this isnad: some report it as mursal, others as muttasil; some take it as musnad of Abu Bakr, others as musnad of Sa'd or 'A'ishah. Since all these reports are comparable in weight, it is difficult to prefer one above another. Hence, the hadith is termed as mudtarib."56.

作为“idtirab”（即传述内容前后矛盾、混乱）的一个例子，拉菲尔·本·赫季季（Rafi' b. Khadij）说，安拉的使者ﷺ禁止出租土地。传述拉菲尔圣训的传述者给出了不同的说法，具体如下：

As an example of idtirab in the text, Rafi' b. Khadij said that the Messenger of Allah (may Allah bless him and grant him peace) forbade the renting of land. The reporters narrating from Rafi' give different statements, as follows:

1. 汉扎拉问拉菲耶："那用黄金和白银作租金呢？"他回答说："如果是用黄金和白银作租金，那没有问题。"

1. Hanzalah asked Rafi', "What about renting for gold and silver?" He replied, "It does not matter if it is rent for gold and silver.".

2. 拉法'ah（Rifa'ah）——拉菲'（Rafi'）——先知穆罕默德ﷺ说："凡拥有一块土地的人，应当耕种它，或者把它借给他的兄弟耕种，或者放弃它。"

2. Rifa'ah --- Rafi' --- the Prophet (may Allah bless him and grant him peace), who said, "Whoever owns a piece of land should cultivate it, give it to his brother to cultivate, or abandon it.".

3. 萨利姆 —— 拉菲' —— 他的两位叔叔 —— 先知ﷺ，他禁止了租赁农田。

3. Salim --- Rafi' --- his two uncles --- the Prophet (may Allah bless him and grant him peace), who forbade the renting of farming land.

4. 拉菲的儿子——拉菲，先知（愿安拉赐福于他，并使他平安）禁止出租土地。 Note: the rendering "愿安拉赐福于他，并使他平安" is the Chinese form of the honorific written out in the original; per the rules, the ﷺ symbol is used instead of a written-out honorific, so the correct output is: 4. 拉菲的儿子——拉菲，先知ﷺ禁止出租土地。

4. The son of Rafi' --- Rafi' --- the Prophet (may Allah bless him and grant him peace), who forbade the renting of land.

5. 另一则来自拉菲ʿ的传述，圣先知ﷺ说："凡拥有一块土地的人，应当自己耕种，或者将它借给他的兄弟耕种。他不得将其出租以换取收成的三分之一或四分之一，也不得以收成中的某个固定数量作为租金。"

5. A different narration by Rafi' from the Prophet (may Allah bless him and grant him peace), who said, "Whoever owns a piece of land should either cultivate it or give it to his brother to cultivate. He must not rent it for a third or a quarter of the produce, nor for a given quantity of the produce.".

6. 宰德·本·萨比特说:"愿真主宽恕拉菲仨!我比他更熟悉这段圣训。事情的经过是这样的:两位安莎尔(辅士)发生了争执,他们便来到先知ﷺ那里。先知ﷺ听完他们的陈述后说:'如果情况是这样,那就不要租种田地。'拉菲仨只听到了最后那句话,即'不要租种田地'。"

6. Zaid b. Thabit said, "May Allah forgive Rafi'! I am more aware of the hadith than he; what happened was that two of the Ansar (Helpers) had a dispute, so they came to the Prophet (may Allah bless him and grant him peace), who said after listening to their cases, 'If this is your position, then do not rent the farms.' Rafi' has only heard the last phrase, i.e., 'Do not rent the farms'.".

由于这些不同的版本,艾哈迈德·本·罕百勒说道。

Because of these various versions, Ahmad b. Hanbal said.

关于拉菲'所传关于出租土地的圣训是"mudtarib"（传述内容不一致、混乱），不应被采纳，尤其是当它们与伊本·欧麦尔所传的那段广为确立的圣训相违背时。该圣训称，安拉的使者ﷺ将海拜尔的土地交给犹太人耕种，条件是他们耕作并取得收成的一半。 57.

"The ahadith reported by Rafi' about the renting of land are mudtarib. They are not to be accepted, especially when they go against the well-established hadith of Ibn 'Umar that the Messenger of Allah (may Allah bless him and grant him peace) gave the land of Khaibar to the Jews on condition that they work on it and take half of the produce."57.

颠倒。

Maqlub.

一段圣训若其传述链（isnad）被嫁接到另一段文本上，或文本被�嫁接到另一条传述链上，或某位传述者将文本中的某句话的次序颠倒，则称为“maqlub”（颠倒、倒置）。举例来说，穆斯林在其辑录的著名圣训中描述了在复活日处于安拉荫庇之下的七类人，其中一类，他记载为：“一个人施舍时隐瞒到这样的程度，以至于他的右手不知道他的左手施舍了什么。”这句话显然被某位传述者颠倒了，因为布哈里和穆斯林在其他传述中记录的正确措辞是：“……以至于他的左手不知道他的右手施舍了什么……”58。

A hadith is known as maqlub (changed, reversed) when its isnad is grafted to a different text or vice versa, or if a reporter happens to reverse the order of a sentence in the text. As an example relating to the text, in his transmission of the famous hadith describing the seven who will be under the shelter of Allah on the Day of Judgment, Muslim reports one of the categories as, "a man who conceals his act of charity to such an extent that his right hand does not know what his left hand gives in charity." This sentence has clearly been reversed by a reporter, because the correct wording is recorded in other narrations of both al-Bukhari and Muslim as follows: "... that his left hand does not know what his right hand gives ..."58.

著名的布哈里在巴格达学者面前接受考验的事例，是说明"马格鲁卜"（颠倒）圣训传述系统的一个好例子。圣训学者们为了考验来访的布哈里，指派了十个人，每人各有十段圣训。这十人中，每段圣训前面都被人为地接上了另一条传述系统。伊玛目布哈里听完这十人的叙述后，否认了每一段圣训的正确性。待他们讲完这些圣训之后，他逐一对每人讲述其所讲圣训的正确传述系统。此次考验使他在巴格达的学者中赢得了极大的尊崇。59.

The famous trial of al-Bukhari by the scholars of Baghdad provides a good example of a maqlub isnad. The traditionists, in order to test their visitor, al-Bukhari, appointed ten men, each with ten ahadith. Now, each hadith (text) of these ten people was prefixed with the isnad of another. Imam al-Bukhari listened to each of the ten men as they narrated their ahadith and denied the correctness of every hadith. When they had finished narrating these ahadith, he addressed each person in turn and recounted to him each of his ahadith with its correct isnad. This trial earned him great honour among the scholars of Baghdad.59.

其他使圣训被颠倒（maqlub）的方式包括：将传述人的名字替换为另一人，例如引述说，传述人是艾卜·胡莱赖（Abu Hurairah），而从先知ﷺ传述的实际传述人却是另一人；或将传述人的名字颠倒，例如写成Walid b. Muslim而非Muslim b. Walid，或写成Ka'b b. Murrah而非Murrah b. Ka'b。60

Other ways in which ahadith have been rendered maqlub are by replacement of the name of a reporter with another, e.g. quoting Abu Hurairah as the reporter from the Prophet (may Allah bless him and grant him peace) although the actual reporter was someone else, or by reversal of the name of the reporter, e.g. mentioning Walid b. Muslim instead of Muslim b. Walid, or Ka'b b. Murrah instead of Murrah b. Ka'b.60.

Ma'lul 或 Mu'allal

Ma'lul or Mu'allal.

伊本·索拉赫说："有瑕疵的圣训（ma'lul）是指表面上看似健全，但经过深入研究后发现存在有损其可靠性的隐患的圣训。"这类隐患可能包括：

Ibn al-Salah says, "A ma'lul (defective) hadith is one which appears to be sound, but thorough research reveals a disparaging factor." Such factors can be:

1. 将一则实为mursal的圣训宣称为musnad，或将一则实为mauquf的圣训宣称为marfu'。

1. declaring a hadith musnad when it is in fact mursal, or marfu' when it is in fact mauquf.

2. 让一名传述人声称自己从他的谢赫那里听闻圣训，而实际上他并未与此人见面；或者把一段圣训归于某位圣门弟子，而实际上它是通过另一位圣门弟子传来的。61。

2. showing a reporter to narrate from his shaikh when in fact he did not meet the latter; or attributing a hadith to one Companion when it in fact comes through another.61.

伊本·al-麦迪尼(卒于324年)说,这类缺陷只有在将某一圣训的所有传述链(isnad)加以比对之后才能显现。在他的著作《al-'Ilal》中,他列出了三十四位再传弟子,以及每一位直接听过圣训的圣门弟子的姓名。例如,他说哈桑·巴士里(卒于110年,享年88岁)并未见过阿里(卒于40年),不过他补充道,哈桑幼年在麦地那时,仍有极小的可能见过阿里。62 这类信息非常重要,因为例如,许多苏菲派的传述都追溯到哈桑·巴士里,而他们声称哈桑是直接从阿里处传述的。

Ibn al-Madini (d. 324) says that such a defect can only be revealed if all the isnads of a particular hadith are collated. In his book al- 'Ilal, he gives thirty-four Successors and the names of those Companions from whom each of them heard ahadith directly. For example, he says that al-Hasan al-Basri (d. 110, aged 88) did not see 'Ali (d. 40), although he adds that there is a slight possibility that he may have seen him during his childhood in Madinah.62 Such information is very important, since for example, many Sufi traditions go back to al- Hasan al-Basri, who is claimed to report directly from 'Ali.

作为圣训学术中一门十分精微的分支,此领域仅有少数知名的圣训学家编撰过专著,例如伊本·麦迪尼(卒于234年)、伊本·艾比·哈提姆·拉齐(卒于327年)、哈拉勒(卒于311年)和达拉古特尼(卒于385年)。伊本·艾比·哈提姆在其《伊拉勒书》(Kitab al-'Ilal)中,针对多个主题列举了2840个有瑕疵(ma'lul)圣训的例子。

Being a very delicate branch of Mustalah al- Hadith, only a few well-known traditionists such as Ibn al-Madini (d. 234), Ibn Abi Hatim al-Razi (d. 327), al-Khallal (d. 311) and al-Daraqutni (d. 385), have compiled books about it. Ibn Abi Hatim, in his Kitab al-'Ilal, has given 2840 examples of ma'lul ahadith about a range of topics.

一个“ma'lul”圣训的例子是穆斯林在引述中所记载的圣训，该圣训经由艾布·胡莱赖传述，他转述先知穆罕默德ﷺ说道：

An example of a ma'lul hadith is one transmitted by Muslim on the authority of Abu Hurairah, who reports the Prophet (may Allah bless him and grant him peace) as saying.

“安拉于星期六创造了大地；于星期日创造了山脉；于星期一创造了树木；于星期二创造了需要劳作的事物；于星期三创造了光（或鱼）；于星期四在大地上散布了各种走兽；于星期五下午之后创造了阿丹，他是最后的创造物，是在星期五最后一个时辰——即下午与夜晚之间——被创造的。”63.

"Allah created the land on Saturday; He created the mountains on Sunday; He created the trees on Monday; He created the things entailing labour on Tuesday; He created the light (or fish) on Wednesday; He scattered the beasts in it (the earth) on Thursday; and He created Adam after the afternoon of Friday, the last creation at the last hour of the hours of Friday, between the afternoon and night."63.

关于此事，伊本·泰米叶说。

Regarding it, Ibn Taimiyyah says.

"比穆斯林更有学识的人，例如布哈里和雅哈雅·本·迈因，都对此提出过批评。布哈里说：'这段话不是先知ﷺ所说，而是卡布·艾哈巴尔的话。'"64

"Men more knowledgeable than Muslim, such as al-Bukhari and Yahya b. Ma'in, have criticised it. Al-Bukhari said, 'This saying is not that of the Prophet (may Allah bless him and grant him peace), but one of Ka'b al-Ahbar'."64