有许多情况是，某些圣训未能传到部分学者那里，原因在于叙述这些圣训的圣门弟子分散居住在伊斯兰帝国的各个地区，而主要的教法学派是在全面整理圣训的汇编完成之前，就已在帝国的不同地方形成的。更具体地说，艾布·哈尼法的教法学派（702-767

There were numerous cases where certain narrations of Hadeeths, did not reach some of the scholars, due to the fact that the Sahaabah who narrated them had settled in various regions throughout the Islamic empire, and the major Madhhabs were founded in different parts of the empire before the comprehensive compilations of Hadeeths were made. To be more specific, the Madh-hab of Abu Haneefah (702-767

…CE）、马立克（717-855 CE）、沙斐仪和艾哈迈德（778-855 CE）的法学学派是在八世纪中叶至九世纪初之间建立的，而最可靠、最全面的圣训汇编（即“六大圣训集”170）直到九世纪后半叶及十世纪初的几十年间才问世。

CE), Maalik (717-855 CE), Ash-Shaafi’ee and Ahmad (778- 855 CE) were founded between the middle of the eighth century CE and the early part of the ninth, whereas the most authentic and comprehensive compilations of Hadeeth (the Sound Six170) were not available until the latter5 part of the ninth century and the early decades of the tenth.

(i) 艾布·哈尼法裁定，求雨祈祷（Istisqaa）不包括正式的聚礼拜（Salaah）。他的立场所依据的是安斯·本·马立克的传述，其中提到先知ﷺ在某次场合即兴地为求雨作了一次祈求（Du'aa），而并未举行拜功（Salaah）。171

(i) Abu Haneefah ruled that Istisqaa (prayer for rain) did not include formal congregational prayer (Salaah). His position was based on the narration of Anas ibn Maalik in which the Prophet (s.w.), on an occasion, made a spontaneous Du’aa (supplication) for rain without making Salaah.171

(ii) 然而，他的弟子阿布·优素福（Abu Yousuf）、穆罕默德（Muhammad）以及其他伊玛目都一致认为，求雨拜（Salaah for Istisqaa）是正确的。172 他们的立场基于‘Abbaad ibn Tameem等人的圣训，其中记载：先知ﷺ曾走到拜场，面向天房的方向（Qiblah）做求雨的祈祷，翻转他的外衣，并带领众人礼了两拜。173

(ii) However, his students Abu Yousuf and Muhammad and the other Imaams all agreed that Salaah for Istisqaa was correct.172 Their position was based on the narration of ‘Abbaad ibn Tameem and others in which the Prophet (s.w.)was reported to have gone out to the prayer area, made Du’aa for rain facing the Qiblah (direction of Makkah), reversed his cloak and led the people in two units of Salaah.173

有些法学家曾依据实为弱（da'eef，即不可靠）的圣训作出裁决，原因或是他们不知道这些圣训并不可靠，或是他们认为弱圣训比自己的类比推理（Qiyaas）更值得优先采用。例如：(i) 伊玛目艾布·哈尼法、他的弟子们以及伊玛目艾哈迈德·本·罕百勒都认为呕吐会使小净失效，他们的依据是一段传自阿伊莎的圣训，据称她说先知ﷺ曾言：“凡遭受 Qay、Ru'aaf 或 Qals（不同形式的呕吐）者，应当离开拜功，重新小净，然后在不说话的情况下从中断处继续拜功。”175

There were cases where some jurists based their rulings on Hadeeths which were in fact Da’eef (weak and unreliable), because they were unaware of the unreliability of those Hadeeths or because they took the position that a weak Hadeeth was to be preferred to their Qiyaas (analogical deduction)174. For example, (i) Imaam Abu Haneefah, his companions and Imaam Ahmad ibn Hambal all held that the state of Wudoo is broken by vomiting basing their ruling on a Hadeeth attributed to ‘Aa’eshah in which she reportedly claimed that the Prophet (s.w.) had said, “Whoever is afflicted by Qay, Ru’aaf or Qals (different forms of vomiting) should leave (the Salaah), make Wudoo, then continue where he left off without speaking during it.”175

（ii）伊玛目沙斐仪与伊玛目马立克以两个理由裁定呕吐（Qay'）不破坏乌都（Wudoo）：

(ii) Imaam ash-Shaafi’ee and Imaam Maalik ruled for two reasons that Qay’ (vomit) did not break Wudoo:

首先，上述圣训并不真实；其次，在伊斯兰法律的其他来源中，并没有明确提到“Qay’is”（呕吐）是一种破坏小净（Wudoo）的行为。

First, the above mentioned Hadeeth was not authentic and second , Qay’is not specifically mentioned in other sources of Islamic law as an act which breaks Wudoo.

在圣训领域，法学家之间的其他分歧，源于他们对圣训可接受性所设的各种条件。例如，伊玛目艾布·哈尼法规定，一段圣训必须是广为人知的（马什胡尔），才能被视为可采信的证据；而伊玛目马立克则规定，一段圣训不得与麦地那人的习俗相抵触，才可被采纳。另一方面，伊玛目艾哈迈德认为孟赛勒圣训可以作为证据被接受，而伊玛目沙斐仪只接受赛义德·本·穆赛耶卜的孟赛勒圣训，大多数圣训学者认为这些圣训具有很高的可靠性。177

Other differences among jurists in the area of the Sunnah arose from various conditions they placed on its acceptability. For example, Imaam Abu Haneefah stipulated that a Hadeeth had to be Mash-hoor (well known) before being regarded as admisible evidence, whereas Imaam Maalik stipulated that a Hadeeth must not contradict the customs of the Madeenites in order to be admissible. On the other had, Imaam Ahmad considered Mursal176 Hadeeths acceptable as proof, while Imaam ash-Shaafi’ee accepted only the Mursal Hadeeths of Sa’eed ibn al-Mussayib which most Hadeeth scholars felt were highly authentic.177

madh-habs的创立者及其弟子在处理部分圣训记载之间表面上的字面矛盾时，主要采取了两种方法。一些法学家选择"Tarjeeh"（取舍）的途径，即优先采用某些圣训，同时舍弃同一主题的其他圣训。另一些法学家则选择"Jama'"（综合）的途径，即在一般意义上将这些圣训加以结合。例如，有一段真实可靠的圣训记载，先知ﷺ禁止在某些时间礼拜，他说："晨礼之后直到日出，以及晡礼之后直到日落，都不可礼拜。"178

The faounders of the Madh-habs and their students took two main approaches in resolving apparent contradictions between the literal meanings of some of the recorded narrations of Hadeeth. Some jurists chose the path of “Tarjeeh” which meant giving preference to some Hadeeths while rejecting others on the same topic. On the other hand, some of the other jurists chose the path of Jama’, which involved combining such Hadeeths using one in one in general sense. For example, there is an authentic Hadeeth in which the Prophet (s.w.) forbade Salaah at certain times saying; “No Salaah (is allowed) after fajr prayer until the sun has rised and after ‘Asr prayer until the sun has set.”178

与此同时，也有其他同样真实可靠的圣训，推荐某些拜功不受时间限制。例如：“你们中若有人进入清真寺，应在坐下之前拜两拜（两个拜功单位）。”179

At the same time there are other equally authentic Hadeeths in which certain Salaahs were recommended without time restriction. For example, “If any of you enters a masjid, he should pray two Raka’aat (units of prayer) before sitting down.”179

（i）伊玛目艾布·哈尼法认为第一段圣训更为可取，并裁定在禁止礼拜的时间里，一切形式的拜功都是不被允许的。

(i) Imaam Abu Haneefah gave preference to the first Hadeeth and ruled that all forms of Salaah were forbidden during the forbidden times.

(ii) 伊玛目马立克、伊玛目沙斐仪和伊玛目艾哈迈德综合了这两段圣训，裁定第一段圣训是通用的，指的是自愿拜（Nafl）；而第二段圣训是特定的，允许在一般禁止的时间里举行强烈推荐的拜（Mustahabb）。180

(ii) Imaam Malik, Imaam ash-Shaafi’ee and Imaam Ahmad combined the two Hadeeths, ruling that the first Hadeeth was general and referred to voluntary Salaah (Nafl), whereas the second Hadeeth was specific, allowing highly recommended Salaah (Mustahabb) even during the generally frobidden times.180