沙corrupt? The user's text is "Shadhdh & Munkar." — this is a term heading in Islamic hadith sciences. Translate faithfully. Shādhdh (شاذ) and Munkar (منكر) are technical terms: "Shādhdh" means "anomalous/irregular", and "Munkar" means "denounced/rejected". Standard Chinese Islamic terminology: 沙迪 / 沙兹 for shādhdh, munkar as munkar (蒙卡尔 or 门喀尔). Common Chinese rendering: 沙兹 (shādhdh) and 穆恩卡尔 (munkar). The Chinese-Muslim translation convention often uses 沙兹 and 孟卡尔. I'll use these. 沙兹与孟卡尔

Shadhdh & Munkar.

根据沙斐仪的定义,“沙兹”(shadhdh,即“异常”)圣训是指由可信之人传述、但与比他更可靠之人的传述相违背的圣训。它不包括内容独特、且没有其他人传述的圣训。43 依此定义,那段广为人知的圣训“行为的善恶取决于意图”不被视为沙兹圣训,因为它由雅哈雅·本·赛义德·安萨里从穆罕默德·本·易卜拉欣·泰米从阿尔喀马from欧麦尔传述,他们都是可信的权威,尽管在每一层传述中,每个人都是唯一的传述者。44

According to al-Shafi'i, a shadhdh ("irregular") hadith is one which is reported by a trustworthy person but goes against the narration of a person more reliable than him. It does not include a hadith which is unique in its contents and is not narrated by someone else.43 In the light of this definition, the well-known hadith, "Actions are (judged) according to their intentions", is not considered shadhdh since it has been narrated by Yahya b. Sa'id al-Ansari from Muhammad b. Ibrahim al-Taimi from 'Alqamah from 'Umar, all of whom are trustworthy authorities, although each one of them is the only reporter at that stage.44.

一些学者认为，一个“shādh”（沙兹）圣训的例子是：阿布·达乌德和提尔米兹通过以下isnad（传述链）所传述的那则圣训：

An example of a shadhdh hadith according to some scholars is one which Abu Dawud and al-Tirmidhi transmit, through the following isnad:

'Abdul Wahid b. Ziyad --- al-A'mash --- Abu Salih --- Abu Hurairah === 先知ﷺ说："你们中若有人在晨礼前做了两拜（两个拜功），就应当右侧卧下。"

'Abdul Wahid b. Ziyad --- al-A'mash --- Abu Salih --- Abu Hurairah === the Prophet (may Allah bless him and grant him peace): "When one of you offers the two rak'ahs before the Dawn Prayer, he should lie down on his right side.".

关于此事,贝哈基说。

Regarding it, al-Baihaqi said.

"'Abdul Wahid 与大量的人相left... " Let me give the proper translation: "'Abdul Wahid 在这段传述上与大量的人相左,因为他们将上述内容记载为先知(愿安拉赐福于他并赐予他平安)的行为,而非他的言论;在 al-A'mash 的可靠学生中,'Abdul Wahid 是唯一传述这些话语的人。"45

"'Abdul Wahid has gone against a large number of people with this narration, for they have reported the above as an act of the Prophet (may Allah bless him and grant him peace), and not as his saying; 'Abdul Wahid is alone amongst the trustworthy students of al-A'mash in narrating these words."45

根据伊本·哈哲尔所言,如果一段与另一则可靠圣训相违背的传述出自一位弱传述人,则被称为"munkar"(被斥责的)。[46]直至艾哈迈德时期,圣训学家仍习惯于将任何出自弱传述人的圣训都简单地标为munkar。[47]有时,一则圣训被标为munkar,是因为其内容与先知ﷺ的普遍性言论相悖。阿里·哈蒂卜(卒于463年)引述了拉比厄·本·哈塞姆(卒于63年)的话,他说:

According to Ibn Hajar, if a narration which goes against another authentic hadith is reported by a weak narrator, it is known as munkar (denounced).46 Traditionists as late as Ahmad used to simply label any hadith of a weak reporter as munkar.47 Sometimes, a hadith is labelled as munkar because of its contents being contrary to general sayings of the Prophet (may Allah bless him and grant him peace). Al-Khatib (d. 463) quotes al-Rabi' b. Khaitham (d. 63) as saying.

有些圣训带有如白昼般的光明，我们能够辨识；另一些圣训则带有如黑夜般的晦暗，使我们拒绝接受。

"Some ahadith have a light like that of day, which we recognise; others have a darkness like that of night which makes us reject them.".

他还引述了al-Auza'i（卒于157年）的话，他说。

He also quotes al-Auza'i (d. 157) as saying.

“我们过去听取圣训，并将其呈给同行的圣训学家审核，正如把钱币呈给兑换商鉴别假币一样：他们认可的，我们便接受；他们拒绝的，我们也拒绝。”48.

"We used to listen to ahadith and present them to fellow traditionists, just as we present forged coins to money-changers: whatever they recognise of them, we accept, and whatever they reject of them, we also reject."48.

伊本·凯西尔在其《古兰经注》中引述了以下两段圣训，其中第一段是可以接受的，而第二段则与之相矛盾，且不可靠：

Ibn Kathir quotes the following two ahadith in his Tafsir, the first of which is acceptable, whereas the second contradicts it and is unreliable:

1. 艾哈迈德 === 艾布·穆阿维叶 === 希舍姆·本·欧尔瓦 --- 法蒂玛·宾特·穆恩迪尔 --- 艾斯玛·宾特·艾布·伯克尔，她说："我的母亲在古莱什人所订立的和约期间来到（麦地那），那时她仍是一位多神教徒。于是我来到先知ﷺ那里，说：'安拉的使者啊，我的母亲自愿前来，我应当善待她吗？'他回答说：'是的！善待她。'"

1. Ahmad === Abu Mu'awiyah === Hisham b. 'Urwah --- Fatimah bint al-Mundhir --- Asma' bint Abi Bakr, who said, "My mother came (to Madinah) during the treaty Quraish had made, while she was still a polytheist. So I came to the Prophet (may Allah bless him and grant him peace) and said to him, 'O Messenger of Allah, my mother has come willingly: should I treat her with kindness?' He replied, 'Yes! Treat her with kindness'.".

2. al-Bazzar === 'Abdullah b. Shabib === Abu Bakr b. Abi Shaibah === Abu Qatadah al-'Adawi -- 其侄 -- al-Zuhri --- 'Urwah --- 'A'ishah 与 Asma',二人皆言:"我们的母亲在麦地那来看望我们,那时她仍是多神教徒,正值古莱氏与真主的使者ﷺ订立和约期间。于是我们说:'真主的使者啊,我们的母亲自愿来到麦地那,我们是否应当善待她?'他说:'是的!善待她。'"

2. Al-Bazzar === 'Abdullah b. Shabib === Abu Bakr b. Abi Shaibah === Abu Qatadah al- 'Adawi -- - the nephew of al-Zuhri --- al- Zuhri --- 'Urwah --- 'A'ishah and Asma', both of whom said, "Our mother came to us in Madinah while she was a polytheist, during the peace treaty between the Quraish and the Messenger of Allah (may Allah bless him and grant him peace). So we said, 'O Messenger of Allah, our mother has come to Madinah willingly: do we treat her kindly?' He said, 'Yes! Treat her kindly'.".

伊本·凯西尔接着评论道：

Ibn Kathir then remarks:

"这段（后一则）圣训，据我们所知，仅通过以下传述路线流传：al-Zuhri —— 'Urwah —— 'A'ishah。此圣训以此文本而言属于munkar（不可靠的，munkar圣训）,因为'A'ishah的母亲是Umm Ruman，她本身已是穆斯林迁士；而Asma'的母亲则是另一位女性，其名字在其他圣训中有所提及。"49.

"This (latter) hadith, to our knowledge is reported only through this route of al- Zuhri --- 'Urwah --- 'A'ishah. It is a munkar hadith with this text because the mother of 'A'ishah is Umm Ruman, who was already a Muslim emigrant, while the mother of Asma' was another woman, as mentioned by name in other ahadith."49.

与munkar（反常）的圣训相对，如果一位可靠的传述者增加了某些内容，而其他可靠的来源并未传述这些内容，只要该增加与他们的传述不相抵触，这一增加便被接受，称为“ziyadatu thiqah”（可靠者的增补）。50 例如布哈里和穆斯林根据伊本·麦斯欧德的传述所记载的圣训：“我问安拉的使者（愿安拉赐福于他并使他平安）ﷺ：‘哪一件善功最为优越？’他说：‘在其约定时间内礼拜。’”两位传述者，哈桑·本·麦克丹和宾达尔，传述此段时增加了“……在时间的开始”；哈基姆和伊本·希班都认为这一增补是萨希赫（sahih，真实可靠）的。51

In contrast to a munkar hadith, if a reliable reporter is found to add something which is not narrated by other authentic sources, the addition is accepted as long as it does not contradict them; and is known as ziyadatu thiqah (an addition by one trustworthy).50 An example is the hadith of al-Bukhari and Muslim on the authority of Ibn Mas'ud: "I asked the Messenger of Allah (may Allah bless him and grant him peace), 'Which action is the most virtuous?' He said, 'The Prayer at its due time'." Two reporters, Al-Hasan b. Makdam and Bindar, reported it with the addition, "... at the beginning of its time"; both Al-Hakim and Ibn Hibban declared this addition to be sahih.51.

Mudraj

Mudraj.

对传述者在所传圣训原文中所增加的内容，称为"mudraj"（夹杂）。52 例如，al-Khatib 经由 Abu Qattan 与 Shababah ——Shu'bah ——Muhammad b. Ziyad ——Abu Hurairah ——先知ﷺ 传述，他说："要把小净做完全；脚后跟遭殃，要进火狱了！"

An addition by a reporter to the text of the saying being narrated is termed mudraj (interpolated).52 For example, al-Khatib relates via Abu Qattan and Shababah --- Shu'bah --- Muhammad b. Ziyad --- Abu Hurairah --- The Prophet (may Allah bless him and grant him peace), who said, "Perform the ablution fully; woe to the heels from the Fire!".

然后，阿尔-卡提卜评论道。

Al-Khatib then remarks.

"“Perform the ablution fully”是Abu Hurairah的话，而之后的“脚跟遭火焚，祸哉！”则是先知（愿真主赐福于他并使他平安）的话。这一区别可从al-Bukhari的记载中得知：他转述了同一段圣训，并引述Abu Hurairah所说：“完成小净，因为Abu 'l-Qasim（愿真主赐福于他并使他平安）说：脚跟遭火焚，祸哉！”。ﷺ"

"The statement, 'Perform the ablution fully' is made by Abu Hurairah, while the statement afterwards, 'Woe to the heels from the Fire!', is that of the Prophet (may Allah bless him and grant him peace). The distinction between the two is understood from the narration of al- Bukhari, who transmits the same hadith and quotes Abu Hurairah as saying, "Complete the ablution, for Abu 'l-Qasim (may Allah bless him and grant him peace) said: Woe to the heels from the Fire!"."53.

这种添加内容可能出现在开头、中间或结尾，常见于对所用术语的解释。Idraj（插入，即夹注）大多出现在正文中，不过也有一些例子表明，这类添加同样见于传述链（isnad）中，即传述人把一条传述链的一部分嫁接到另一条之中。若某位传述人被查明有故意进行idraj的习惯，一般会被视为不可接受，并被认定为说谎者。54

Such an addition may be found in the beginning, in the middle, or at the end, often in explanation of a term used. Idraj (interpolation) is mostly found in the text, although a few examples show that such additions are found in the isnad as well, where the reporter grafts a part of one isnad into another. A reporter found to be in the habit of intentional idraj is generally unacceptable and considered a liar.54

然而,圣训学者对那些可能是因为健忘,或为了解释一个难懂的词而有所增减的传述人,态度更为宽容。

However, the traditionists are more lenient towards those reporters who may do so forgetfully or in order to explain a difficult word.