Musnad

Musnad.

阿勒-哈基姆对"musnad"(意为"有依据的")圣训作出如下定义:"圣训传述者从其师长处传述的圣训,而此师长确已可考地在适合求学的年龄从其闻受过(圣训),每一位师长亦是如此上溯,直至传述链到达一位知名的圣门弟子,此弟子则从先知ﷺ处传述。"

Al-Hakim defines a musnad ("supported") hadith as follows: "A hadith which a traditionist reports from his shaikh from whom he is known to have heard (ahadith) at a time of life suitable for learning, and similarly in turn for each shaikh, until the isnad reaches a well- known Companion, who in turn reports from the Prophet (may Allah bless him and grant him peace)."8.

根据此定义,普通的muttasil圣训(即isnad不间断的圣训)若仅追溯至圣门弟子或再传弟子,则被排除在外;isnad中断的marfu'圣训同样被排除。阿卜杜拉·哈基姆给出了一个musnad圣训的例子:我们从Abu 'Amr 'Uthman b. Ahmad al-Sammak al-Baghdadi处传述 === Al-Hasan b. Mukarram === 'Uthman b. 'Amr === Yunus --- al-Zuhri --- 'Abdullah b. Ka'b b. Malik --- 他的父亲,他向Ibn Abi Hadrad索要其欠自己的债务,地点在清真寺中。争执过程中,双方声音越来越高,以至于真主的使者ﷺ听到了,他掀开寝室的帘子说道:"Ka'b啊!免去你一半的债务吧。"他的意思是减免一半。于是他同意了,那人便把钱还给了他。

By this definition, an ordinary muttasil hadith (i.e. one with an uninterrupted isnad) is excluded if it goes back only to a Companion or Successor, as is a marfu' hadith which has an interrupted isnad. Al-Hakim gives the following example of a musnad hadith: We reported from Abu 'Amr 'Uthman b. Ahmad al-Sammak al-Baghdadi === Al-Hasan b. Mukarram === 'Uthman b. 'Amr === Yunus --- al-Zuhri --- 'Abdullah b. Ka'b b. Malik --- his father, who asked Ibn Abi Hadrad for payment of a debt he owed to him, in the mosque. During the ensuing argument, their voices were raised until heard by the Messenger of Allah (may Allah bless him and grant him peace), who eventually lifted the curtain of his apartment and said, "O Ka'b! Write off a part of your debt" - he meant remission of half of it. So he agreed, and the man paid him.

他接着评论道：

He then remarks,.

现在,我从伊本·西马克处听闻的情况是广为人知的,他从伊本·穆卡拉姆处听闻的情况也是如此;哈桑与奥斯曼·本·阿姆尔的关系,以及后者与尤努斯·本·宰德的关系,同样是众所周知的;尤努斯总是与祖赫里并提,而祖赫里则与卡卜·本·马立克的儿子们相连,他们与其父的联系,以及其父与先知ﷺ的陪伴关系,都是确凿可靠的。9

"Now, my hearing from Ibn al-Simak is well- known, as is his from Ibn Mukarram; al- Hasan's link with 'Uthman b. 'Amr and the latter's with Yunus b. Zaid are known as well; Yunus is always remembered with al- Zuhri, and the latter with the sons of Ka'b b. Malik, whose link to their father and his companionship of the Prophet (may Allah bless him and grant him peace) are well- established."9

“Musnad”一词也用于指那些按每位圣门弟子分别列出其圣训的圣训集。早期编纂此类《musnad》的学者包括：在库法的雅哈雅·本·阿卜杜勒·哈米德·欣玛尼（卒于228年），以及在巴士拉的穆萨达德·本·穆萨尔哈德（卒于228年）。以这种方式编排的圣门弟子圣训集中，现存规模最大的是伊玛目艾哈迈德·本·罕百勒（卒于241年）的著作，其中约有三万条圣训。另有一部更大的著作据称出自著名的安达卢斯圣训学家巴吉·本·马赫拉德·古尔图比（卒于276年），但遗憾的是如今已无从找寻。

The term musnad is also applied to those collections of ahadith which give the ahadith of each Companion separately. Among the early compilers of such a Musnad were Yahya b. 'Abd al- Hamid al-Himmani (d. 228) at Kufah and Musaddad b. Musarhad (d. 228) at Basrah. The largest existing collection of ahadith of Companions arranged in this manner is that of Imam Ahmad b. Hanbal (d. 241), which contains around thirty thousand ahadith. Another larger work is attributed to the famous Andalusian traditionist Baqi b. Makhlad al-Qurtubi (d. 276), but unfortunately it is now untraceable.

مُرْسَل، مُنْقَطِع، مُعْضَل، و مُعَلَّق。

Mursal, Munqati', Mu'dal, & Mu'allaq.

如果后继者（Tabi'i）与先知（愿真主赐福于他并使他平安）之间的传述环节缺失，这段圣训即为"mursal"（"急促的"），例如某位后继者说："先知ﷺ说……"

If the link between the Successor and the Prophet (may Allah bless him and grant him peace) is missing, the hadith is mursal ("hurried"), e.g. when a Successor says, "The Prophet said ...".

然而,如果在继承者之前(即更靠近记录该圣训的圣训学家的一端)的任何环节缺失,该圣训即为munqati'("断裂")。即使表面上的传述链是muttasil("连续"),这一点同样适用,例如某位传述者已知从未直接听过其直接上级的圣训,尽管二人可能是同时代人。一些学者还将munqati'一词用于这样的情形:某位传述者说"有一个人向我叙述……",却没有说出该人的名字。10.

However, if a link anywhere before the Successor (i.e. closer to the traditionist recording the hadith) is missing, the hadith is munqati' ("broken"). This applies even if there is an apparent link, e.g. an isnad seems to be muttasil ("continuous") but one of the reporters is known to have never heard ahadith from his immediate authority, even though he may be his contemporary. The term munqati' is also applied by some scholars to a narration such as where a reporter says, "a man narrated to me ...", without naming this authority.10.

如果isnad中连续缺失的传述人超过一位，该isnad便称为mu'dal（"令人困惑的"）。如果传述人省去整个isnad，直接引述先知ﷺ的话（即开头的环节缺失，这与mursal isnad的情况不同），这段圣训称为mu'allaq（"悬挂的"），有时也称为balaghah（"到达"）。例如，伊玛目马立克在《穆宦塔》（Al-Muwatta'）中有时会说："我听闻安拉的使者ﷺ说……"

If the number of consecutive missing reporters in the isnad exceeds one, the isnad is mu'dal ("perplexing"). If the reporter omits the whole isnad and quotes the Prophet, may Allah bless him and grant him peace, directly (i.e. the link is missing at the beginning, unlike the case with a mursal isnad), the hadith is called mu'allaq ("hanging") - sometimes it is known as balaghah ("to reach"); for example, Imam Malik sometimes says in Al-Muwatta', "It reached me that the Messenger of Allah (may Allah bless him and grant him peace) said ...".

munqati' hadith的例子

Example of a munqati' hadith.

阿勒-哈基姆（Al-Hakim）传述，穆罕默德·本·穆SA卜（Muhammad b. Mus'ab）引述阿勒-奥扎伊（al-Auza'i），再引述沙达德·阿布·阿玛尔（Shaddad Abu 'Ammar），最后引述乌姆·阿勒-法德勒·宾特·阿勒-哈里斯（Umm al-Fadl bint al-Harith）的话，她说：我到安拉的使者ﷺ那里，说："昨晚我在梦中看见，您身上的一块肉被割下来放在我的膝上。"他说："你所见的是好的。若安拉意欲，法蒂玛将生下一个男孩，他将在你的膝上。"此后，法蒂玛生下了胡塞因（al-Husain），他常在我的膝上，这与安拉的使者ﷺ的话相符。有一天，我到安拉的使者ﷺ那里，把胡塞因放在他的膝上。我注意到他的双眼都在流泪。他说："吉卜利勒（Jibril）来到我这里，告诉我我的民众将杀害我的这个儿子，他还给我带来了那个将被杀之地的一些红色尘土。"

Al-Hakim reported from Muhammad b. Mus'ab === al- Auza'i --- Shaddad Abu 'Ammar --- Umm al-Fadl bint al-Harith, who said: I came to the Messenger of Allah (may Allah bless him and grant him peace) and said, "I have seen in a vision last night as if a part of your body was cut out and placed in my lap." He said, "You have seen something good. Allah Willing, Fatimah will give birth to a lad who will be in your lap." After that, Fatimah gave birth to al- Husain, who used to be in my lap, in accordance with the statement of the Messenger of Allah (may Allah bless him and grant him peace). One day, I came to the Messenger of Allah (may Allah bless him and grant him peace) and placed al- Husain in his lap. I noticed that both his eyes were shedding tears. He said, "Jibril came to me and told me that my Ummah will kill this son of mine, and he brought me some of the reddish dust of that place (where he will be killed).".

阿卜杜拉·哈基姆（Al-Hakim）说："这是一条符合两位大师（即布哈里和穆斯林）条件的萨希赫圣训，但他们并未收录。"阿卜杜拉·al-Dhahabi说："不，这条圣训是孟喀particle（munqati'）且弱（da'if），因为沙达德从未与乌姆·法德勒相遇，而穆罕默德·本·穆斯阿卜是弱传述人。"11. Note: the name transliterations and the "munqati'" rendering above contain errors; corrected version: 哈基姆（Al-Hakim）说："这是一条符合两位大师（即布哈里和穆斯林）条件的萨希赫圣训，但他们并未收录。"darkhi（Al-Dhahabi）说："不，这条圣训是断续的（munqati'）且弱（da'if），因为沙达德从未与乌姆·法德勒相遇，而穆罕默德·本·穆斯阿卜是弱传述人。"11.

Al-Hakim said, "This is a sahih hadith according to the conditions of the Two Shaykhs (i.e. Bukhari & Muslim), but they did not collect it." Al-Dhahabi says, "No, the hadith is munqati' and da'if, because Shaddad never met Umm al-Fadl and Muhammad b. Mus'ab is weak."11.

示例：一则 Mu'dal（连续脱漏两人或以上的）圣训。

Example of a mu'dal hadith.

伊本·阿比·哈提姆 === 贾法尔·本·艾哈迈德·本·哈凯姆·古莱氏 在254年 === 苏莱曼·本·曼苏尔·本·阿玛尔 === 阿里·本·阿西姆 --- 赛义德 --- 戛塔德 --- 乌班耶·本·凯尔卜，他传述：安拉的使者ﷺ说："阿丹尝了树上的果实之后，他逃跑了，但那棵树抓住了他的头发。有声音宣告：阿丹啊！你要逃离我吗？他说：不是，而是我在你面前感到羞愧。他说：阿丹啊！离开我的近邻吧，以我的尊严起誓，没有任何违抗我的人能够住在我的近旁；即使我创造了与你同类的人，数量足以充满大地，而他们违抗我，我也会让他们住在罪人的居所里。"

Ibn Abi Hatim === Ja'far b. Ahmad b. al-Hakam Al- Qurashi in the year 254 === Sulaiman b. Mansur b. 'Ammar === 'Ali b. 'Asim --- Sa'id --- Qatadah --- Ubayy b. Ka'b, who reported that the Messenger of Allah (may Allah bless him and grant him peace) said, "After Adam had tasted from the tree, he ran away, but the tree caught his hair. It was proclaimed: O Adam! Are you running away from Me? He said: No, but I feel ashamed before You. He said: O Adam! Go away from My neighbourhood, for By My Honour, no-one who disobeys Me can live here near Me; even if I were to create people like you numbering enough to fill the earth and they were to disobey Me, I would make them live in a home of sinners.".

伊本·凯西尔评论道："这是一段gharib（孤独）圣训。在盖塔达与乌巴业·本·卡卜之间存在断续（inqita'），实际上是更严重的i'dal（连续两个或以上的传述人缺失），愿安拉喜悦他们二人。"12.

Ibn Kathir remarks, "This is a gharib hadith. There is inqita', in fact i'dal, between Qatadah and Ubayy b. Ka'b, may Allah be pleased with them both."12.

关于"Mursal"圣训的真实性

Authenticity of the Mursal Hadith.

学者们就圣训的"麦尔苏勒"(复数"马拉西勒")是否可靠进行了大量讨论,因为有可能一位再传弟子省略了两个人名,即一位较年长的再传弟子和一位圣门弟子,而不只是一个人名,即圣门弟子的名字。如果已知该再传弟子只省略了圣门弟子的名字,那么这段圣训被认为是可靠的,因为再传弟子只能通过圣门弟子从先知ﷺ那里转述圣训;省略圣门弟子的名字并不影响传述系统(isnad)的可靠性,因为根据古兰经的训令和先知ﷺ的教导,所有圣门弟子都被认为是值得信赖和可靠的。

There has been a great deal of discussion amongst the scholars regarding the authenticity of the Mursal Hadith (pl. Marasil), since it is quite probable that a Successor might have omitted two names, those of an elder Successor and a Companion, rather than just one name, that of a Companion. If the Successor is known to have omitted the name of a Companion only, then the hadith is held to be authentic, for a Successor can only report from the Prophet (may Allah bless him and grant him peace) through a Companion; the omission of the name of the Companion does not affect the authenticity of the isnad since all Companions are held to be trustworthy and reliable, by both Qur'anic injunctions and sayings of the Prophet (may Allah bless him and grant him peace).

然而，当再传弟子（Tabi‘un）可能省略了两位传述者的名字时（因为并非所有再传弟子在圣训方面都是可靠的），学者们的看法便有所不同。例如，关于这一问题，有两种截然不同的立场：

However, opinions vary in the case where the Successor might have omitted the names of two authorities (since not all the Successors were reliable in matters of Hadith). For example, two widely-differing positions on this issue are:

1. 年长的再传弟子，如赛义德·本·穆萨耶卜（卒于94年）和阿塔·本·艾比·拉巴赫（卒于114年）的圣训中的马拉西勒（省略了传述链中间环节的圣训）是可以接受的，因为经过考察，他们所有的马拉西勒最终都只追溯到圣门弟子。然而，年轻一代再传弟子的马拉西勒，只有在其直接的传述人的名字可以通过其他来源得以确认时才被接受；否则将被直接拒绝。

1. the Marasil of elder Successors such as Sa'id b. al-Musayyab (d. 94) and 'Ata' b. Abi Rabah (d. 114) are acceptable because all their Marasil, after investigation, are found to come through the Companions only. However, the Marasil of younger Successors are only acceptable if the names of their immediate authorities are known through other sources; if not, they are rejected outright.

2. 再传弟子及其后辈所传的 Marasil（即省略了圣门弟子的圣训）可以不经任何考察直接采纳。这一观点得到库法学派圣训学家的支持，但遭到大多数学者的猛烈抨击。

2. the Marasil of Successors and those who report from them are acceptable without any investigation at all. This opinion is supported by the Kufi school of traditionists, but is severely attacked by the majority.

为了准确地探讨这一问题，让我们详细考察学者们关于"Mursal Hadith"（圣训中的"Mursal"）的各种观点：

To be precise in this issue, let us investigate in detail the various opinions regarding the Mursal Hadith:

1. 马立克伊玛目及所有马立克学派法学家的观点是：可靠之人所传的孟拉赛里（Mursal，省略了圣门弟子的圣训）同musnad圣训一样，可以作为证据，也可以作为某种行为的依据。这一观点发展到极端，以至于其中一些人认为孟拉赛里甚至优于musnad圣训，其理由如下："传述musnad圣训的人，会让你自行考察和审查传述者的名字；而以孟拉赛里方式传述的人，本身既有学识又可靠，他已经做过这项工作并认定该圣训真实可靠。事实上，他为你省去了进一步的研究。"

1. The opinion held by Imam Malik and all Maliki jurists is that the Mursal of a trustworthy person is valid as proof and as justification for a practice, just like a musnad hadith.13 This view has been developed to such an extreme that to some of them, the mursal is even better than the musnad, based on the following reasoning: "the one who reports a musnad hadith leaves you with the names of the reporters for further investigation and scrutiny, whereas the one who narrates by way of Irsal, being a knowledgeable and trustworthy person himself, has already done so and found the hadith to be sound. In fact, he saves you from further research."14.

2. 伊玛目艾布·哈尼法（卒于150年）持与马立克相同的观点；无论该圣训是否有其他圣训作为佐证，他都接受Mursal圣训。15.

2. Imam Abu Hanifah (d. 150) holds the same opinion as Malik; he accepts the Mursal Hadith whether or not it is supported by another hadith.15.

3. 伊玛目沙斐仪（卒于204年）在其《圣道论》（al-Risalah）中详细讨论了这一问题；他要求在接受一则马尔斯勒圣训之前，须满足以下条件：

3. Imam al-Shafi'i (d. 204) has discussed this issue in detail in his al-Risalah; he requires the following conditions to be met before accepting a mursal hadith:

1. 在叙述中，他要求满足以下条件之一：该圣训也通过另一条isnad以musnad的形式被转述；其内容也通过另一条不同isnad、可靠的来源以mursal的形式被转述；其含义得到某些圣门弟子言论的支持；或者大多数学者持有与mursal圣训所传达的相同观点。

1. In the narrative, he requires that one of the following conditions be met: that it be reported also as musnad through another isnad; that its contents be reported as mursal through another reliable source with a different isnad; that the meaning be supported by the sayings of some Companions; or that most scholars hold the same opinion as conveyed by the mursal hadith.

2. 关于传述者，他需满足以下条件之一：他是资深的再传弟子；或者，当他在其他地方点名了isnad中缺失的那个人时，他通常不会点名不知名的人或不适合被接受其传述的人；或者，当他与某个可靠之人在同一段传述中相遇时，他不与该可靠之人相抵触。16.

2. Regarding the narrator, he requires that one of the following conditions be met: that he be an elder Successor; that if he names the person missing in the isnad elsewhere, he does not usually name an unknown person or someone not suitable for reporting from acceptably; or that he does not contradict a reliable person when he happens to share with him in a narration.16.

基于这些论据,沙斐仪接受了早期再传弟子之一赛义德·本·穆萨耶卜的盖里萨尔(Irsal)圣训。例如,关于以肉换活畜的问题,沙斐仪说:马立克告诉他,他转述自宰德·本·阿斯拉姆,宰德又转述自伊本·穆萨耶卜,说安拉的使者ﷺ禁止以肉换取牲畜。随后他说:"这是我们的观点,因为伊本·穆萨耶卜的盖里萨尔是可靠的。"17

On the basis of these arguments, al-Shafi'i accepts the Irsal of Sa'id b. al-Musayyab, one of the elder Successors. For example, al- Shafi'i considers the issue of selling meat in exchange for a living animal: he says that Malik told him, reporting from Zaid b. Aslam, who reported from Ibn al-Musayyab that the Messenger of Allah (may Allah bless him and grant him peace) forbade the selling of meat in exchange for an animal. He then says, "This is our opinion, for the Irsal of Ibn al-Musayyib is fine."17.

4. 伊玛目艾哈迈德·本·罕百勒(卒于241年)在某一问题上未找到与之相悖的圣训时,接受圣训中的断续传述(mursal)和弱(da'if)圣训,并将其置于类比推理(qiyas)之上。这里所说的弱圣训,指的是并非严重弱的圣训,例如batil、munkar或maudu'一类。因为伊玛目艾哈迈德将圣训分为sahih(sahih圣训)与da'if(弱圣训)两类,而非后来多数圣训学家所采用的sahih、hasan与da'if三分法。因此,在他看来,da'if这一类别适用于那些与sahih较为接近的圣训,其中包括许多被其他学者列为hasan(hasan圣训)的圣训。18 忽略这一事实,导致了对伊玛目艾哈迈德关于弱圣训在教法裁决和Fada'il al-A'mal(各种功修之美德)问题上地位的观点产生误解。

4. Imam Ahmad b. Hanbal (d. 241) accepts mursal and (other) da'if (weak) ahadith if nothing opposing them is found regarding a particular issue, preferring them to qiyas (analogical deduction). By da'if here is meant ahadith which are not severely weak, e.g. batil, munkar, or maudu', since Imam Ahmad classified ahadith into sahih and da'if rather than into sahih, hasan and da'if, the preference of most later traditionists. Hence, the category da'if in his view applied to ahadith which were relatively close to being sahih, and included many ahadith which were classed as hasan by other scholars.18 Overlooking this fact has caused misunderstanding about Imam Ahmad's view on the place of da'if ahadith in rulings of Fiqh and in matters of Fada'il al-A'mal (virtues of various acts of worship).

5. 伊本·哈兹姆(卒于456年)断然拒绝接受穆尔萨勒圣训;他认为穆尔萨勒圣训是不可接受的,无论其传述链是经由赛义德·本·穆萨伊卜还是哈桑·巴士里。在他看来,即便是经由并不以圣门弟子身份著称之人传来的穆尔萨勒圣训,同样不可接受。19.

5. Ibn Hazm (d. 456) rejects the Mursal Hadith outright; he says that the Mursal is unacceptable, whether it comes through Sa'id b. al-Musayyib or al-Hasan al-Basri. To him, even the Mursal which comes through someone who was not well-known to be amongst the Companions would be unacceptable.19.

6. 艾卜·达乌德（卒于275年）接受马尔赛圣训，但需满足两个条件：一是关于该问题没有找到穆赛奈德圣训；二是即使找到了穆赛奈德圣训，该马尔赛圣训也不与之相矛盾。20。

6. Abu Dawud (d . 275) accepts the Mursal under two conditions: that no musnad hadith is found regarding that issue; or that if a musnad hadith is found, it is not contradicted by the mursal hadith.20.

7. 伊本·艾比·哈提姆(卒于327年)并未就圣训中的穆尔赛勒(Mursal)圣训给出具体的看法。然而,他确实编纂了一部收录469位圣训传述者的文集,其中包括四位女性传述者,这些人的传述因伊尔萨勒(Irsal)而受到批评。此书被称为《马拉西勒》(Kitab al-Marasil)。

7. Ibn Abi Hatim (d. 327) does not give a specific opinion about the Mursal Hadith. However, he did collect an anthology of 469 reporters of hadith, including four female reporters, whose narratives were subjected to criticism due to Irsal. This collection is known as Kitab al-Marasil.

8. 阿尔-哈基姆(卒于405年)对圣训中的mursal(断续传述)极不情愿接受,除非是较早的再传弟子的情况。他根据《古兰经》认为,知识应以(直接)听闻为基础,而非以间接传述为依据。在这一点上,他引述了叶齐德·本·哈伦的话,叶齐德曾问哈马德·本·莱斯:"阿布·伊斯玛仪啊!安拉在《古兰经》中提到过圣训学者(Ahl al-Hadith)吗?"他回答说:"提到过!你没有听过安拉的话吗:'他们中每一批出征的人里,若有一部分人留下来,他们就可以专心研习宗教知识,并在族人返回时劝诫他们,以便他们谨慎戒备(罪恶)'(《古兰经》9:122)。这是指那些出发去求知,然后回到留守者那里为他们讲授的人。"阿尔-哈基姆接着评论道:"这节经文表明,可接受的知识是那种通过听闻获得的知识,而不仅仅是通过Irsal(断续传述)的方式接受的知识。"

8. Al-Hakim (d. 405) is extremely reluctant to accept the Mursal Hadith except in the case of elder Successors. He holds, on the basis of the Qur'an, that knowledge is based on what is heard (directly), not on what is reported (indirectly). In this regard, he quotes Yazid b. Harun who asked Hammad b. Laith: "O Abu Isma'il! Did Allah mention the Ahl al-Hadith (scholars of Hadith) in the Qur'an?" He replied, "Yes! Did you not hear the saying of Allah, If a party from every expedition remained behind, they 21 could devote themselves to studies in religion and admonish the people when they return to them, that thus they may guard themselves (against evil)' (Qur'an, 9:l22). This concerns those who set off to seek knowledge, and then return to those who remained behind in order to teach them."22 Al-Hakim then remarks, "This verse shows that the acceptable knowledge is the one which is being heard, not just received by way of Irsal."23.

9. 阿布·拜克尔·穆罕默德·伊本·阿里·哈蒂卜·巴格达迪（卒于462年）强烈支持那些拒绝采信穆尔萨勒（Mursal）圣训的观点，除非其传述经由资深的再传弟子。在审视了关于此问题的各种观点之后，他作出结论："我们从这些说法中所选定的是，穆尔萨勒不应当被遵行，也不能作为证据。我们说，伊尔萨勒（Irsal）会导致某一传述人不明确；如果他不明确，那么就无法确定他的可靠性。我们已经解释过，只有经由以可靠著称的传述人所传的圣训才能被接受。因此，穆尔萨勒根本不应当被接受。"24.

9. Al-Khatib al-Baghdadi (d. 462) strongly supports the view of those who reject the Mursal except if it comes through an elder Successor. He concludes, after giving a perusal of different opinions about this issue, "What we select out of these sayings is that the Mursal is not to be practised, nor is it acceptable as proof. We say that Irsal leads to one reporter being ambiguous; if he is ambiguous, to ascertain his reliability is impossible. We have already explained that a narration is only acceptable if it comes through a reporter known for reliability. Hence, the Mursal should not be accepted at all."24.

阿尔-赫推布举了一个例子，说明一段同时通过相连的圣训传述链（musnad）和中断的圣训传述链（mursal）传述的记载是可以接受的。其可取之处不在于那些以中断方式传述者的可靠性，而在于其相连的传述链，即便其中包含可靠性较低的传述人。

Al-Khatib gives the following example, showing that a narrative which has been reported through both musnad and mursal isnads is acceptable, not because of the reliability of those who narrated it by way of Irsal but because of an uninterrupted isnad, even though it contains less reliable reporters:

“没有婚姻是有效的，除非经过监护人的同意”；阿里·海提卜（al-Khatib）给出了两条回溯至舒尔巴（Shu'bah）和苏夫扬·al-塞里（Sufyan al-Thauri）的传述链；每条传述链的其余部分是：苏夫扬·al-塞里和舒尔巴 --- 艾卜·伊沙格（Abu Ishaq） --- 艾卜·布尔达（Abu Burdah） --- 先知ﷺ。

The text of the hadith is: "No marriage is valid except by the consent of the guardian"; al- Khatib gives two isnads going back to Shu'bah and Sufyan al-Thauri; the remainder of each isnad is: Sufyan al-Thauri and Shu'bah --- Abu Ishaq --- Abu Burdah --- the Prophet.

这条圣训的传述链是mursal（断续）的，因为阿布·布尔达是一位再传弟子（Tabi'i），他直接从先知（愿安拉赐福于他并使他平安）传述。然而，黑推布又给出了三条传述链，回溯至尤努斯·本·阿比·伊斯哈格、伊斯拉伊勒·本·尤努斯和盖斯·本·拉比尔。第一条传述链的其余部分为：尤努斯·本·阿比·伊斯哈格——阿布·伊斯哈格——阿布·布尔达——阿布·穆萨——先知ﷺ。另外两位传述者的叙述与此相似，二人都包含了阿布·穆萨这个名字，即阿布·布尔达所转述的那位圣门弟子。黑推布还进一步证明，塞列和舒尔巴都在同一次聚会中从阿布·伊斯哈格听到这段圣训，而其他三位传述者则是在不同的场合听到的。因此，传述链中加入阿布·穆萨这一环节是完全可以接受的。

This isnad is mursal because Abu Burdah, a Successor, narrates directly from the Prophet (may Allah bless him and grant him peace). However, al-Khatib further gives three isnads going back to Yunus b. Abi Ishaq, Isra'il b. Yunus and Qais b. al-Rabi'; the remainder of the first isnad is: Yunus b. Abi Ishaq --- Abu Ishaq --- Abu Burdah --- Abu Musa --- the Prophet. The other two reporters narrate similarly, both of them including the name of Abu Musa, the Companion from whom Abu Burdah has reported. Al- Khatib goes on to prove that both al-Thauri and Shu'bah heard this hadith from Abu Ishaq in one sitting while the other three reporters heard it in different sittings. Hence, this addition of Abu Musa in the isnad is quite acceptable.25.

10. 伊本·al-萨拉赫（卒于643年）与沙斐仪的观点一致，认为除非能够证明其通过有联系（musnad）的传述途径而来，否则拒绝采用圣段圣训（Mursal Hadith）。26.

10. Ibn al-Salah (d. 643) agrees with al-Shafi'i in rejecting the Mursal Hadith unless it is proved to have come through a musnad route.26.

11. 伊本·泰米叶(卒于728年)将“Mursal”(圣训的中断传述,即“mursal”)分为三类。他说:“有些可以接受,有些不可接受,还有些需要进一步考察:如果已知传述者只从可靠的传述者处进行“irsal”(即省略中间环节的传述),那么他的传述将被接受;如果他既从可靠的传述者处传述,也从不可靠的传述者处传述,那么我们不接受他的传述(单独而不作进一步考察),因为他是从一个可靠性不明的人处传述的;所有与可靠传述者的记载相违背的mursal圣训,都将被完全拒绝。”27。

11. Ibn Taimiyyah (d. 728) classifies Mursal into three categories. He says, "There are some acceptable, others unacceptable, and some which require further investigation: if it is known that the reporter does so (i.e. narrates by Irsal) from reliable authorities, then his report will be accepted; if he does so from both classes of authorities, i.e. reliable and unreliable, we shall not accept his narration (on its own, without further investigation), for he is narrating from someone whose reliability is unknown; all such mursal ahadith which go against the reports made by reliable authorities will be rejected completely."27.

12. 阿尔-扎哈比（卒于748年）认为，年轻一辈的再传弟子，如阿尔-哈桑·阿尔-巴士里、阿尔-祖赫里、盖塔德和胡迈德·阿尔-陶维勒的孟各赛（Mursal）圣训，是最弱的一类孟各赛。28.

12. Al-Dhahabi (d. 748) regards the Mursal of younger Successors such as al-Hasan al-Basri, al- Zuhri, Qatadah and Humaid al-Tawil as the weakest type of Mursal.28.

后来的学者，如伊本·凯西尔（卒于744年）、阿拉基（卒于806年）、伊本·哈哲尔（卒于852年）、苏尤蒂（卒于911年）、穆罕默德·本·易卜拉欣·瓦兹尔（卒于840年）、贾迈勒·丁·盖希米（卒于1332年）和塔希尔·朱扎伊里（卒于1338年），都对此问题作了详尽的论述，但他们之中没有一人持有与上述观点不同的意见。

Later scholars such as Ibn Kathir (d. 744), al- 'Iraqi (d. 806), Ibn Hajar (d. 852), al-Suyuti (d. 911), Muhammad b. Ibrahim al-Wazir (d. 840), Jamal al-Din al-Qasimi (d. 1332) and Tahir al- Jaza'iri (d. 1338) have given exhaustive discussions about this issue, but none of them holds an opinion different to those mentioned above.