……以及ḍābiṭ（精确）在其所传述的内容中。至于ʿādil（公正者），他是穆斯林、成年、神智清醒、远离fisq（败德）的成因、且对其虔敬没有疑虑的人。至于ḍābiṭ（精确者），他是有觉知、不健忘的人；如果他凭记忆传述，则能牢记其所传之述；如果他依据书本传述，则转录准确；如果他按意义传述，则熟知所传内容的含义，以及哪些改动会改变原意。

and dābit (accurate) in that which he narrates. As for the ‘adil, it is the Muslim, mature, sane person who is free from the causes of fisq (transgression) and doubt in his piety. As for the dābit, he is the one who is aware and not forgetful; a memoriser of his narration if he narrates from memory, and accurate in his transcription if he narrates from a book, and knowledgeable of the meaning of what he transmits and of what will change the intended meaning if he narrates by meaning.

传述者的“adālah”（可信性、公正）是通过其在人们中以善名著称、并获得赞誉而确立的；因此，凡在传述者群体及同类的学者中以可信而广为人知，并因其可靠与诚实而普遍受到称赞的人，这一点便足以使他无需任何关于其adālah（可信性）的证明。同样，若其可信性与学者对他的认可并不广为人知，则传述者的adālah也可通过诸位伊玛目的称许（ta’dīl）来确立，或由其中一位伊玛目来确立。

The adālah (trustworthiness) of a narrator is established by his becoming known with good and the praise given to him; so whoever becomes well known for his trustworthiness amongst the people of transmission and their like from the people of knowledge and praise for his reliability and trustworthiness become widely known, this suffices him from needing any testimonial proof of his adālah (trustworthiness). The adālah of a transmitter is established likewise by the attestation (ta’dīl) of the imams or by one of them if his trustworthiness and scholarly approval of him is not well known.

一位传述者的精确度（ḍabṭ）是通过将他的传述与那些以精确、严谨著称的可靠传述者（thiqāt）的传述相比较而得知的。如果他的传述被发现与他们的传述相符，即使只是在含义上相符，或者大多数情况下相符而分歧极少，那么他的精确度便得以确立。

A transmitter’s accuracy (dabt) is known by comparing his narrations with that of the reliable (thiqāt) narrators who are known for their accuracy and precision. If his narrations are found to be in accord with their narration even if (only) in meaning or they are in accordance in the majority of cases and divergences are rare then his accuracy is established.

关于对传述者可靠性的称许（ta'dīl），无论是否说明理由，都是被接受的；与之相对的是贬损（jarh）。由于人们对于何为“fisq”（败坏/悖逆）的原因看法不一，贬损除非说明了理由并加以阐明，否则不被接受。贬损传述者的人（jārih）可能认为某事属于败坏，从而判定该传述者弱，但实际上未必如此，或者按照其他人的看法未必如此；也就是说，一个人可能把某事当作贬损的依据，而那事实际上并不构成（合法的）贬损。正因如此，才把说明贬损理由设为条件，以便考察其是否构成（合法的）贬损。贬损可以由一个人确立，对人数没有规定。在称许和贬损传述者的正直性（adālah）方面，一个人就足够了，因为这属于传达消息，而传达消息一个人即可。同样，在接受传闻方面，一个人即可；在贬损或称许传述者的正直性时，也不规定人数。当某人同时既有贬损又有称许，且贬损的理由已经说明，那么贬损优先，即使称许者众多。因为称许传述者可靠的人所陈述的，是传述者外在显露的状况，而贬损者所陈述的，是称许者所不知的隐秘之事。至于称许者人数更多，则毫无价值，因为这不是接受传闻的依据（‘illah）。真正的依据在于是否熟悉（itlā'）传述者的状况，或是否缺乏这种熟悉。 fuqahā 的学者将此限定于：当 mu'addil（称许者）没有说"我知道 jārih（批评者）所提的理由，但他之后已经悔改，状况也已改善"的情况。当 jārih 明确提出了使证人失去资格的具体理由时，如果 mu'addil 知道有任何确定的迹象表明该理由已经消除，他便可以否定这一理由。

Attestation (ta’dīl) of a transmitter's reliability is accepted, whether the reasoning is mentioned or not; contrary to the invalidation (jarh). Due to the divergent views of people as to the causes of mafsaqah (transgression), it (jarh) is not accepted except when the reason has been explained and clarified. The one who invalidates (jārih) a transmitter may believe something to be a transgression so he judges the transmitter as weak but in reality it may not be so, or it might not be so according to others; that is, one may consider something as an invalidation based on what he believes to be an invalidation which in reality is not a (legitimate) invalidation. That is why explanation of the reason for invalidation has been made a condition so that one can look into whether it is a (legitimate) invalidation or not. The invalidation can be established by one person; there is no stipulation on the number. One person is sufficient in attesting (ta’dīl) and invalidating (tajrīh) a transmitter's adalāh because it constitutes the informing of a report for which one person is sufficient. Similarly, in the accepting of a report – rather one person is sufficient - the number is not stipulated in invalidating or attesting a transmitter’s adalāh. When there combines in one person an invalidation (jarh), the reason for which is clarified, and an attestation, then the invalidation (jarh) is given precedence, even if there are many people attesting to (the transmitter’s) adalāh because the one who attests (mu'addil) a transmitter’s reliability informs of what is apparent of the transmitter’s condition but the one who invalidates (jārih) informs of what is hidden and concealed from the one who validates. As for the number of those validating being greater that is of no value for that is not the reason (‘illah) for accepting the report. Rather, the reason is familiarity (itlā’) (with a transmitter’s condition) or the lack of familiarity. The fuqahā restricted this to when the attestator (mu’addil) does not say: ‘I know the reason mentioned by the jārih but he has since repented and his condition has improved’. When the jārih mentions a specific reason for invalidation, the mu'addil can nullify it if he knows anything that indicates definitely that the reason has been nullified.

可以因十件事而对传述者提出非议（jarḥ）。其中五件与其“ʿadāla”（公正正直）有关，五件与其“ḍabṭ”（精确准确）有关。与“ʿadāla”有关的五件是：说谎（kidhb）、被指控有任何不正当行为（tuhma）、公开犯罪（fisq）的表现、无知（jahāla）以及异端（bidʿa）。与“ḍabṭ”有关的五件是：严重错误、明显的疏忽、妄断（wahm）、与可靠传述者的传述相抵触，以及记忆力差。

Disparagement (of a transmitter) can take place due to ten things. Five of them relate to 'adālah and five relate to accuracy (dabt). As for the five that relate to the 'adālah they are: mendacity (kidhb), accusation (of any impropriety), manifestation of fisq, ignorance (jahālah) and innovation (bid'ah). As for the five which relate to accuracy (dabt) they are: serious errors, flagrant negligence, delusion (wahm), contradicting reports of reliable transmitters, and bad retentive ability.

至于状况不明的传述者（majhūl al-hāl），情况分为几类：

As for the transmitter whose condition is not known (majhūl al-hāl), there are categories:

1. 表面与内在的“公正性”（ʿadālah）均不为人所知的传述人（majhūl al-ʿadālah）：其传述不被接受。

1. Majhūl al-‘adālata dhāhiran wa bātinā: a transmitter whose apparent and hidden adālah is not known; his narration is not accepted.

2. 麥斯图尔（Mastūr）：指隐秘状况不为人所知，但外在表现正直的传述人；他是一位表面无可指摘的传述人（mastūr）。此类传述人的传述可以被采用。

2. Mastūr: a transmitter whose hidden condition is not known but he is upright on the apparent; He is a narrator with a blameless record (mastur). This transmitter's narration is used.

3. majhūl al-‘ayn（身份不明的传述人）：指学者们不了解其身份，且其圣训仅通过一位传述人得知的传述人。

3. Majhūl al-‘ayn: a transmitter who is not known to the ulamā’, and whose hadīth is known only through one narrator.

传述者的身份不明，可由学者对他的了解而消除，或由称许者（mu'addalīn）对他的评述而消除。一则传述或一条称许（tadeel）即已足够。布哈里从阿尔-瓦利德·伊本·阿卜杜勒-拉赫曼·阿尔-贾鲁迪那里传述圣训，而除了他的儿子阿尔-孟迪尔·伊本·阿尔-瓦利德之外，没有人从他那里传述。同样，穆斯林从贾比尔·伊本·伊斯玛仪·阿尔-哈德拉米那里传述圣训，而只有阿卜杜拉·伊本·瓦哈卜从他那里传述。因此，这两人的身份不明状况，都因为一人的单独传述而得以消除。

Anonymity of the transmitter is removed by his acquaintance of the ulamā’ or by the narration of the attestators (mu’addalīn) about him. One narration or one attestation (tadeel) is enough. Al Bukhāri narrated from al-Walīd ibn Abd al-Rahmān al-Jārūdī while none except his son al Mundhir ibn al-Walīd narrated from him. Similarly, Muslim narrated from Jābir ibn Ismā’īl al Hadramī while only Abdullah ibn Wahb narrated from him. Thus the anonymity of both was lifted by a lone narration.