对一条圣训最终被定为沙希赫（可靠）、哈桑（良好）、达尔夫（孱弱）或毛都尔（伪造、捏造），关键取决于这一因素。

The final verdict on a hadith, i.e. sahih (sound), hasan (good), da'if (weak) or maudu' (fabricated, forged), depends critically on this factor.

在第一、二世纪的早期圣训学家中,圣训大体只被分为两类:sahih(sahih,沙希尔,即真实可靠)与da'if(da'if,即孱弱)。直到 al-Tirmidhi 才首次将 hasan(hasan,即良好)从 da'if 中区分出来。因此,像 Ahmad 这样的圣训学家与教法学家有时似乎以 da'if 圣训为据进行论证,但实际上他们所依据的,正是后来被称为 hasan 的圣训。65

Among the early traditionists, mostly of the first two centuries, ahadith were classified into two categories only: sahih and da'if; al- Tirmidhi was to be the first to distinguish hasan from da'if. This is why traditionists and jurists such as Ahmad, who seemed to argue on the basis of da'if ahadith sometimes, were in fact basing their argument on the ahadith which were later to be known as hasan.65

我们现在对这四类重要的圣训进行更详细的考察。

We now examine in more detail these four important classes of ahadith.

Sahih.

Sahih.

al-Shafi'i 阐明了非mutawatir圣训可被接受的条件："每位传述人应当在其宗教中可靠；他应当以诚实于传述而著称，理解所传述的内容，知道不同的措辞如何改变含义，并且逐字传述圣训的原文，而不仅仅是其大意。这是因为，如果他不知道不同的措辞可能完全改变含义，他就无从知晓自己是否把合法的东西变成了非法的。因此，如果他按照圣训的原文传述，就根本不会出现含义上的改变。此外，如果他是凭记忆传述，他应当是记忆力良好的人；如果他是依据文字记录传述，他应当是妥善保存其著述的人。他若传述了某段圣训，而该段圣训也为胡夫ফাজ（圣训权威学者）所传述，那么他的传述应当与他们的传述相符。他不应是mudallis，即从他曾经见过的人那里转述了一些他并未亲自听闻的内容；也不应当传述与可靠来源所记载的内容相反的、出自先知（愿安拉赐福于他并赐他平安）的圣训。另外，在isnad中位于他之上的人也应当具备同样的品质，［依此类推，］直至圣训无间断地追溯到先知（愿安拉赐福于他并赐他平安）或其下的任一权威人物。"

Al-Shafi'i states the following requirement in order for a hadith which is not mutawatir to be acceptable: "Each reporter should be trustworthy in his religion; he should be known to be truthful in his narrating, to understand what he narrates, to know how a different expression can alter the meaning, and report the wording of the hadith verbatim, not only its meaning. This is because if he does not know how a different expression can change the whole meaning, he will not know if he has changed what is lawful into what is prohibited. Hence, if he reports the hadith according to its wording, no change of meaning will be found at all. Moreover, he should be a good memoriser if he happens to report from his memory, or a good preserver of his writings if he happens to report from them. He should agree with the narrations of the huffaz (leading authorities in Hadith), if he reports something which they do also. He should not be a mudallis, who narrates from someone he met something he did not hear, nor should he report from the Prophet (may Allah bless him and grant him peace) contrary to what reliable sources have reported from him. In addition, the one who is above him (in the isnad) should be of the same quality, [and so on,] until the hadith goes back uninterrupted to the Prophet (may Allah bless him and grant him peace) or any authority below him."66.

然而,伊本·赛拉赫对沙希哈圣训的定义更为精确,他说:"沙希哈圣训是指具有连续传述链(isnad),由记忆可靠、同样可信的传述人所传,并且在正文上没有任何异常(shudhudh)或在传述链上没有任何缺陷(ʿilla)的圣训。"

Ibn al-Salah, however, defines a sahih hadith more precisely by saying: "A sahih hadith is the one which has a continuous isnad, made up of reporters of trustworthy memory from similar authorities, and which is found to be free from any irregularities (i.e. in the text) or defects (i.e. in the isnad).".

根据上述定义，就不再有任何弱圣训的余地了，无论它是 munqati'（中断的）、mu'dal（连续省略的）、mudtarib（混乱的）、maqlub（颠倒的）、shadhdh（异常的）、munkar（不可接受的）、ma'lul（有隐微缺陷的），还是含有 mudallis（隐瞒缺陷者）。该定义同时也排除了 hasan（良好的）圣训，这一点将在相关章节中讨论。

By the above definition, no room is left for any weak hadith, whether, for example, it is munqati', mu'dal, mudtarib, maqlub, shadhdh, munkar, ma'lul, or contains a mudallis. The definition also excludes hasan ahadith, as will be discussed under that heading.

在所有圣训辑录者中,布哈里和穆斯林因其不懈努力,只收集沙希赫圣训而备受推崇。人们普遍认为,传述者越可靠、记忆越好,圣训便越真实可信。该传述系统(伊斯南德):沙斐仪 --- 马立克 --- 那非尔 --- 阿卜杜拉·本·欧麦尔 --- 先知穆罕默德ﷺ,因其传述者声名远扬,被称为“金链传述”。67.

Of all the collectors of hadith, al-Bukhari and Muslim were greatly admired because of their tireless attempts to collect sahih ahadith only. It is generally understood that the more trustworthy and of good memory the reporters, the more authentic the hadith. The isnad: al- Shafi'i --- Malik --- Nafi' --- 'Abdullah b. 'Umar --- The Prophet (may Allah bless him and grant him peace), is called a "golden isnad" because of its renowned reporters.67.

有些圣训学者更倾向于《布哈里圣训实录》而非《穆斯林圣训实录》，原因在于布哈里总是寻求那些彼此相遇或同伴过的传述者，哪怕一生中只见过一次面。相反，穆斯林则会接受一位传述者，只要他被证实与其直接传述来源处于同一时代即可。68。

Some traditionists prefer Sahih al-Bukhari to Sahih Muslim because al-Bukhari always looked for those reporters who had either accompanied or met each other, even if only once in their lifetime. On the other hand, Muslim would accept a reporter who is simply found to be contemporary to his immediate authority in reporting.68.

以下的评定仅适用于圣训（sahih）的圣训。

The following grading is given for sahih ahadith only:

1. 那些由布哈里和穆斯林两人共同辑录的圣训。

1. those which are transmitted by both al- Bukhari and Muslim.

2. 仅由al-Bukhari单独转述的圣训。

2. those which are transmitted by al-Bukhari only.

3. 仅由穆斯林（Muslim）辑录的那些圣训，即未见于上述两部文集中的部分，但

3. those which are transmitted by Muslim only those which are not found in the above two collections, but .

4. 符合布哈里（al-Bukhari）与穆斯林（Muslim）两人共同要求的（圣训）。

4. which agree with the requirements of both al-Bukhari and Muslim.

5. 符合布哈里（al-Bukhari）的条件的（圣训）。

5. which agree with the requirements of al- Bukhari only.

6. 符合穆斯林要求的（即仅限于此）；以及 7. 被其他圣训学家判定为沙希赫（sahih）的。69。

6. which agree with the requirements of Muslim only; and 7. those declared sahih by other traditionists.69.

Hasan.

Hasan.

Tirmidhi所说的hasan（ḥasan，好）圣训，是指：不是shadhdh（沙required异常的）圣训，其传述系统（isnad）中没有受非议的传述人，并且是通过不止一条传述途径被转述的圣训。70. Correction to my draft above: the term should read 沙德（shādhdh）, not "沙required". The corrected translation: Tirmidhi所说的hasan（ḥasan，好）圣训，是指：不是shādhdh（沙德，异常的）圣训，其传述系统（isnad）中没有受非议的传述人，并且是通过不止一条传述途径被转述的圣训。70.

Al-Tirmidhi means by hadith hasan: a hadith which is not shadhdh, nor contains a disparaged reporter in its isnad, and which is reported through more than one route of narration.70.

阿勒-海坦比（卒于388年）给出了一个非常简练的定义："它是指其来源为人所知、其传述者明确无疑的（圣训）。"

Al-Khattabi (d. 388) states a very concise definition, "It is the one where its source is known and its reporters are unambiguous.".

这里的意思是，传述圣训的人不应当处于可疑的状态，例如在马尔萨勒（mursal）或孟嗒Ṭ（munqaṭi'）圣训中，或者在包含穆达利斯（mudallis）传述人的圣训中。

By this he means that the reporters of the hadith should not be of a doubtful nature, such as with the mursal or munqati' hadith, or one containing a mudallis.

伊本·萨拉赫将“哈桑”（hasan）圣训分为两类：

Ibn al-Salah classifies hasan into two categories:

1. 传述人中有一位是mastur（"隐蔽者"，即没有知名人士从他传述）的圣训，但此人在传述上并非完全不谨慎，前提是同样的文本也通过另一条传述链传述。

1. one with an isnad containing a reporter who is mastur ("screened", i.e. no prominent person reported from him) but is not totally careless in his reporting, provided that a similar text is reported through another isnad as well.

2. 一种是isnad中有一位传述者，其为人诚实可靠，但在记忆和保存圣训的能力上比圣训“sahih”（沙希德）的传述者低一个层次。对于这两类圣训，伊本·萨拉赫都要求该圣训不含任何shudhudh（异常、偏离）。71

2. one with an isnad containing a reporter who is known to be truthful and reliable, but is a degree less in his preservation/memory of hadith in comparison to the reporters of sahih ahadith. In both categories, Ibn al-Salah requires that the hadith be free of any shudhudh (irregularities).71

载于仁慈的真主之名下。 Note: the instruction says to translate the user's text only, and the user's text is the sentence above. Here is the translation: 阿尔-达哈比在给出各种定义之后说：“哈桑圣训是指优于达伊夫圣训，但仍未达到萨希赫圣训标准的圣训。”72 根据阿尔-达哈比的这一定义，以下的伊斯奈德属于哈桑圣训。

Al-Dhahabi, after giving the various definitions, says, "A hasan hadith is one which excels the da'if but nevertheless does not reach the standard of a sahih hadith."72 In the light of this definition, the following isnads are hasan according to al-Dhahabi.

1. 巴赫兹·本·哈基姆 —— 他的父亲 —— 他的祖父。

1. Bahz b. Hakam --- his father --- his grandfather.

2. 'Amr b. Shu'aib —— 他的父亲 —— 他的祖父。

2. 'Amr b. Shu'aib --- his father --- his grandfather.

3. 穆罕默德·本·阿慕尔 —— 艾布·赛拉玛 —— 艾布·胡莱赖(Abu Hurairah)

3. Muhammad b. 'Amr --- Abu Salamah --- Abu Hurairah.

诸如哈里斯·本·阿卜杜拉（al-Harith b. 'Abdullah）、'阿西姆·本·达穆拉（'Asim b. Damurah）、哈贾吉·本·阿尔塔特（Hajjaj b. Artat）、胡赛夫·本·阿卜杜勒-拉哈曼（Khusaif b. 'Abd al-Rahman）和达拉杰·阿布·阿尔-萨姆哈（Darraj Abu al-Samh）等传述人，学者们对其评价不一：有的hadith学者认为他们的圣训属于hasan（良好），有的则认为属于da'if（弱）。73

Reporters such as al-Harith b. 'Abdullah, 'Asim b. Damurah, Hajjaj b. Artat, Khusaif b. 'Abd al- Rahman and Darraj Abu al-Samh attract different verdicts: some traditionists declare their ahadith hasan, others declare them da'if.73.

举例说明一段哈桑圣训。

Example of a hasan hadith.

马立克、艾卜·达五德、提尔迷济和哈基姆，都通过各自的传述链，从阿慕尔·本·舒艾卜，经由其父，再经由其祖父，转述说：安拉的使者（愿安拉赐福于他并使他平安）说：ﷺ

Malik, Abu Dawud, al-Tirmidhi and al-Hakim reported through their isnads from 'Amr b. Shu'aib --- his father --- his grandfather, that the Messenger of Allah (may Allah bless him and grant him peace) said.

“一个骑士是一个恶魔（即违抗者），两个骑士是两个恶魔，但三个人便组成一支旅队。”

"A single rider is a devil (i.e. disobedient), two riders are two devils, but three makes a travelling party.".

阿勒-提尔米兹（Al-Tirmidhi）认定此段圣训为“hasan”（良好），原因在于上述的伊斯那德（isnad，传述系统），它未能达到“sahih”（sahih，正确圣训）的标准。74。

Al-Tirmidhi declares this hadith to be hasan because of the above isnad, which falls short of the requirements for a sahih hadith.74.

多条较弱的圣训可以相互支持，从而提升至"哈桑"（hasan）的级别。根据提尔米兹（al-Tirmidhi）和伊本·萨拉赫（Ibn al-Salah）的定义，若关于某一问题的若干相似的弱圣训，其传述者身上存在的瑕疵较为轻微，则这些圣训可以提升到哈桑的等级。此类圣训被称为"哈桑·立·吉哈里希"（hasan li ghairihi，因他者而哈桑），以区别于前文所讨论的"哈桑·立·达提希"（hasan li dhatihi，因其自身而哈桑）。同样，关于同一主题的若干哈桑圣训也可以使该圣训成为"萨希赫·立·吉哈里希"（sahih li ghairihi，因他者而萨希赫），以区别于前文所讨论的"萨希赫·立·达提希"（sahih li dhatihi，因其自身而萨希赫）。

Several weak ahadith may mutually support each other to the level of hasan According to the definitions of al-Tirmidhi and Ibn al-Salah, a number of similar weak ahadith on a particular issue can be raised to the degree of hasan if the weakness found in their reporters is of a mild nature. Such a hadith is known as hasan li ghairihi (hasan due to others), to distinguish it from the type previously-discussed, which is hasan li dhatihi (hasan in itself). Similarly, several hasan ahadith on the same subject may make the hadith sahih li ghairihi, to be distinguished from the previously-discussed sahih li dhatihi.

然而,如果弱点很严重(例如传述人被指控说谎,或者这段圣训本身是沙兹的),那么这类非常弱的圣训不会互相支持,仍然保持为弱的。例如,那段广为人知的圣训:“谁为我的乌玛保存四十段圣训,安拉将在复活日使他与有见识的人同在”,大多数圣训学家都判定其为达因夫(弱),尽管它经由数条传述路线流传。75。

However, in case the weakness is severe (e.g., the reporter is accused of lying or the hadith is itself shadhdh), such very weak ahadith will not support each other and will remain weak. For example, the well-known hadith, "He who preserves forty ahadith for my Ummah will be raised by Allah on the Day of Resurrection among the men of understanding", has been declared to be da'if by most of the traditionists, although it is reported through several routes.75.

Da'if (ضعيف)

Da'if.

一段圣训如果未能达到"hasan"（良好）的级别，即为"da'if"（弱）。通常，其弱点在于传述链（isnad）的中断。此时，根据中断的确切性质，该圣训可能属于"mursal"（马尔萨勒）、"mu'allaq"（穆阿拉格）、"mudallas"（穆达里斯）、"munqati'"（蒙古塔提）或"mu'dal"（穆佐勒）之一。另一种情况是某位传述人品行有瑕疵，例如：撒谎、错误过多、与更可靠的来源相悖、卷入异端创新，或其人身份不明。

A hadith which fails to reach the status of hasan is da'if. Usually, the weakness is one of discontinuity in the isnad, in which case the hadith could be mursal, mu'allaq, mudallas, munqati' or mu'dal, according to the precise nature of the discontinuity, or one of a reporter having a disparaged character, such as due to his telling lies, excessive mistakes, opposition to the narration of more reliable sources, involvement in innovation, or ambiguity surrounding his person.

缺陷的数量越少、重要性越低，其薄弱程度就越轻。缺陷在数量和严重程度上越多，这段圣训就越接近于伪造（mawdu'）。76 有些圣训，依据其传述人所存在的薄弱性质的不同，或处于好（hasan）级的最底层，或处于弱（da'if）级的最高层。传述人如阿卜杜拉·本·拉希阿（Abdullah b. Lahi'ah，埃及著名的法官）、阿卜杜勒·拉赫曼·本·载德·本·艾斯拉姆（'Abd al-Rahman b. Zaid b. Aslam）、艾布·伯克尔·本·艾布·马尔雅姆·希姆西（Abu Bakr b. Abi Maryam al-Himsi）、法拉只·本·法达拉（Faraj b. Fadalah）以及里什丁·本·萨阿德（Rishdin b. Sa'd）便属于此类，他们所传圣训呈现出不同的等级，因为他们既非极其可靠的记忆者，也未被圣训学家完全弃绝。77。

The smaller the number and importance of defects, the less severe the weakness. The more the defects in number and severity, the closer the hadith will be to being maudu' (fabricated).76 Some ahadith, according to the variation in the nature of the weakness associated with its reporters, rank at the bottom of the hasan grade or at the top of the da'if grade. Reporters such as 'Abdullah b. Lahi'ah (a famous judge from Egypt), 'Abd al-Rahman b. Zaid b. Aslam, Abu Bakr b. Abi Maryam al-Himsi, Faraj b. Fadalah, and Rishdin b. Sa'd attract such types of varying ranks as they are neither extremely good preservers nor totally abandoned by the traditionists.77.

Maudu'（伪造的圣训）

Maudu'.

阿尔-达哈比将“马乌都尔”（捏造、伪造）定义为：指某段圣训，其内容与先知圣训的既定准则相违背，或其传述者中有说谎者。例如被称为“瓦达尼耶”的四十段圣训，以及一小部分据称由十二伊玛目派第八位伊玛目阿里·雷达所传、实为捏造的圣训。ﷺ

Al-Dhahabi defines maudu' (fabricated, forged) as the term applied to a hadith, the text of which goes against the established norms of the Prophet's sayings (may Allah bless him and grant him peace), or its reporters include a liar, e.g. the forty ahadith known as Wad'aniyyah or the small collection of ahadith which was fabricated and claimed to have been reported by 'Ali al-Rida, the eighth Imam of the Ithna 'Ashari Shi'ah.78.

一些圣训学者曾单独辑录伪造的圣训，以便将其与其他圣训区分开来。其中包括伊本·至awzi在《伪造圣训》（al-Maudu'at）中的辑录、贾夫扎尼在《虚妄之书》（Kitab al-Abatil）中的辑录、苏尤蒂在《伪造圣训中的珍珠串》（al-La'ali al-Masnu'ah fi 'l-Ahadith al-Maudu'ah）中的辑录，以及阿里·古瑞在《伪造圣训》（al-Maudu'at）中的辑录。其中一些圣训，是因其编造者自己的承认而被确知为伪造的。例如，穆罕默德·本·赛义德·马斯卢卜常说："为一句正确的话编造一条传述链，并不是错误的。"另一位臭名昭著的造伪者阿卜杜勒·卡里姆·阿布·欧贾，后来被巴士拉省长穆罕默德·本·苏莱曼·本·阿里处死并钉十字架。他承认自己编造了四千条圣训，把被禁止的事物宣布为合法，又把合法的事物宣布为被禁止。

A number of traditionists have collected fabricated ahadith separately in order to distinguish them from other ahadith; among them are Ibn al-Jauzi in al-Maudu'at, al-Jauzaqani in Kitab al-Abatil, al-Suyuti in al-La'ali al- Masnu'ah fi 'l-Ahadith al-Maudu'ah, and 'Ali al- Qari in al-Maudu'at. Some of these ahadith were known to be spurious by the confession of their inventors. For example, Muhammad b. Sa'id al-Maslub used to say, "It is not wrong to fabricate an isnad for a sound statement."79 Another notorious inventor, 'Abd al-Karim Abu 'l-Auja, who was killed and crucified by Muhammad b. Sulaiman b. 'Ali, governor of Basrah, admitted that he had fabricated four thousand ahadith declaring lawful the prohibited and vice-versa.80.

Maudu' 圣训也可以通过与某一事件的日期或时间相关的外部证据来识别，即其中存在矛盾。例如，第二任哈里发欧麦尔·本·哈塔卜决定驱逐哈巴尔的犹太人时，一些犹太首领拿来一份文件，表面上证明先知（愿安拉赐福于他并使他平安）曾有意让他们留在当地，免除他们的吉自亚税（穆斯林统治下非穆斯林所缴纳的税）；该文件有两位圣门弟子——赛尔德·本·穆阿兹和穆阿维叶·本·艾卜·苏福扬——作证。欧麦尔断然拒绝了这份文件，因为他知道它是伪造的：哈巴尔之役发生在伊历6年，而赛尔德·本·穆阿兹早在伊历3年壕沟战役之后便已去世；穆阿维叶则是在伊历8年攻克麦加之后才皈依伊斯兰的！

Maudu' ahadith are also recognised by external evidence related to a discrepancy found in the dates or times of a particular incident.81 For example, when the second caliph, 'Umar b. al- Khattab decided to expel the Jews from Khaibar, some Jewish dignitaries brought a document to 'Umar apparently proving that the Prophet (may Allah bless him and grant him peace) had intended that they stay there by exempting them from the jizyah (tax on non-Muslims under the rule of Muslims); the document carried the witness of two Companions, Sa'd b. Mu'adh and Mu'awiyah b. Abi Sufyan. 'Umar rejected the document outright, knowing that it was fabricated because the conquest of Khaibar took place in 6 AH, whereas Sa'd b. Mu'adh died in 3 AH just after the Battle of the Trench, and Mu'awiyah embraced Islam in 8 AH, after the conquest of Makkah!82.

作者在《穆斯林中对圣训的批判——以〈艾卜·达五德书〉为例》一书中，依据《伊本·马哲圣训集》（Sunan Ibn Majah），列举了更多伪造圣训的例子，这些伪造的原因可归为以下八类：83.

The author, in his Criticism of Hadith among Muslims with reference to Sunan Ibn Majah, has given more examples of fabricated ahadith under the following eight categories of causes of fabrication:83.

1. 政治分歧。

1. political differences.

2. 基于信仰教义问题的派别。

2. factions based on issues of creed.

3. 由zanadiqah（内部敌人，散布异端信仰）所作的捏造

3. fabrications by zanadiqah (enemies-within spreading heretical beliefs).

4. 讲故事的人编造的内容。

4. fabrications by story-tellers.

5. 无知的苦修者所捏造的伪造之辞。

5. fabrications by ignorant ascetics.

6. 偏袒某个城市、种族或某位特定伊玛目的偏见。

6. prejudice in favour of town, race or a particular imam.

7. 出于个人动机的发明

7. inventions for personal motives.

8. 将谚语当作圣训

8. proverbs turned into ahadith.

与上一类相似的是以色列传说（Isra'iliyat，即“以色列传说”），这些是来自犹太教徒和基督教徒的叙述，它们被错误地归于先知ﷺ名下。

Similar to the last category above is the case of Isra'iliyat ("Israelite traditions"), narrations from the Jews and the Christians84 which were wrongly attributed to the Prophet (may Allah bless him and grant him peace).