ĺ­Śč°ąçš„ĺ¤ćĺ¨ďźćŻĺŚé˘ĺŽä¸şçŹŹä¸Şĺ弽ă 示 Khabar al-ahad("ĺ¤ç˝ŽäżĄćŻç"ćĽĺ )ĺ¨ĺśä¸ç§ĺ˝˘ĺźâgharibă'azizćmashhurâä¸ďźćĺŚä¸şmarfu'ă mawqūfćmaqtu'ďźĺŚĺ°Ľĺ­Śč çťćšĺŽćśĺçćçťĺŽďźĺ°ąĺśč˘Ťćĺčćç­ćĺčĺ¨ĺć¨ĺäšä¸ďźĺćĺä¸çąťďźSahihďźĺ¤çďźćĺ莸ďźHasanďźĺŚĺ°Ľĺ­ďźĺçąťďźDa'eefďźĺĽąçďźă䝼ä¸ćŻĺŻšćŻä¸çąťç解éă

The khabar al-ahad (isolated report) in its three forms: gharib, 'aziz or mashhur, whether marfu', mawqūf or maqtu' is divided by the scholars of hadīth, in terms of its acceptance or rejection, into three categories: Sahih, hasan, da'eef. The following is a clarification of each category:

1. 《Sahih》（沙希哈）：指圣训的传述链（isnād）中，每位传述人都是可信的（'adl），且记忆精确（dābit），并且从同样具备这些品质的传述人那里接受传述，直至链条的末端，同时该圣训既无异常（shādh），也无隐性瑕疵（mu'allal）。换言之，圣训的传述链通过正直（'adl）且精确（dābit）的传述人的传授相连，每一环都与前一环的传述人同样可靠，直至链条终止于使者（ﷺ）的言行，或终止于某位圣门弟子（Sahābī）或其他人。关于……的说法

1. Sahih ; It is the hadīth whose isnād continues through the transmission of a trustworthy ('adl) narrator whose retention is accurate (dabit) from an another upright transmitter who has an accurate retentive ability until the end of the chain and is not shadh (irregular) or mu'allal (defective) i.e, the isnād of the hadīth is linked by the transmission of an upright ('adl) and accurate (dabit) narrator from someone similar to him until it ends with the Messenger of Allah  or ends with a Sahābi or someone else. The statement that the

它将主要的（即"ṣaḥīḥ"）范畴排除在外的，是"mursal"（mursal）、"munqaṭiʿ"（munqaṭiʿ）和"muʿḍal"（muʿḍal）的圣训，因为它们不属于"ṣaḥīḥ"的范畴。所谓"mursal"，是指再传弟子（Tabiʿūn）直接述说先知ﷺ的话，而未提及圣门弟子（Ṣaḥābī）。"munqaṭiʿ"是指在传述链（isnād）的一处或多处缺少一位传述人。"muʿḍal"是指在传述链的一处或多处缺少两位或两位以上的传述人。这三类——"mursal"、"munqaṭiʿ"和"muʿḍal"——的传述链都是中断的，因此它们被排除出"ṣaḥīḥ"的范畴。关于此点的说法是：

excludes it from the mursal, munqati' and mu'dal ahadīth, which are not from the category of Sahih. Because the mursal is what the Tabi’een has narrated about the Prophet  without mentioning the Sahābi. The munqati' is when a single narrator is missing in one or more places in the isnād. The mu'dal has two or more narrators missing from one or more places in the isnād. All of them, that is the mursal, munqati' and mu'dal have discontinued isnāds which takes it out of the Sahih category. The statement that;

它排除了这样一类报道：可靠的传述者违背了比他更可靠的传述者的传述，那种情况下的圣训即为沙迪（shādh）。该陈述如下：

excludes the Sahih hadīth from the shadh report where a trustworthy narrator goes against the transmissions of narrators who are more reliable than him. The statement:

它将已被证实为“有缺陷”（mu'allal）的报告中的圣训排除在“沙希哈”（Sahih）圣训之外。所谓“illah”（缺陷），是指圣训中存在某种足以导致其被拒绝的瑕疵。这种瑕疵通常在圣训学者（rijal critics）搜集并比对该圣训的各条传述路线时才会显现，例如某一传述人的传述链看似连续，而另一群人却将其作为mawqūf（停止于某位圣门弟子的传述）来转述，即将其归于某位Sahabi。

excludes the Sahih ahadīth from the mu'allal report which has a defect. The 'illah (defect) consists of a denigratory thing in the hadīth effecting its rejection, which appears to the rijal critics when collecting and collating the various transmission routes of the hadīth, such as the chain of a narrator being continuous while a group has transmitted as mawqūf i.e attributed it to a Sahabi.

Please provide the text you'd like me to translate. Your message only contains "The statement:" with no content following it.

The statement:

它排除了由一位外显与内在状况均不为人所知的传述者所传，即majhul al-'ayn（身份不明的传述者）的传闻，或传述者已知为弱的传闻；此类圣训不被视为沙希赫（Sahih，确凿可靠）。

It excludes the report narrated by a transmitter whose apparent and hidden condition is not known, majhul al-'ayn, or the transmitter is known to be weak, such a hadīth is not considered as Sahih.

Please provide the text you'd like me to translate. Your message only contains "The statement:" with no content following it.

The statement:

2. 哈桑（Hasan）：这是一种为传述者所知、其传述者的名声也广为人知的圣训。它构成了大多数圣训的核心。大多数学者接受这类圣训，法学家们普遍采用它，即其isnād（传述链）中没有被指控撒谎的传述者，且它不是沙迪（shādhdh，即异常）圣训。它分为两种类型：

2. Hasan: It is a report that is known by the one who reported it and its transmitters became well known and consequently it is the core of most of the hadīth. It is a hadīth most scholars accept and it is used by the fuqaha generally i.e, that in the isnād there are no narrators that have been charged with lying and it is not a shadh (irregular) hadīth. These are two types:

第一，其传述链中包含有“mastur”（情况隐而未明者）的传述人，其能力未能确定。然而他们并不疏忽，也不容易出错，也没有被指控撒谎。该圣训的正文可能由与他同一层次的人传述，因此不会被视为“shadh”（孤僻违众）或“munkar”（被摒弃的）。 第二，传述人必须以诚实和可信著称，但在记忆和精准度上未达到“Sahih”（sahih圣训）一类传述人的水平。独自传述某段圣训的传述人，不被视为“munkar”（被摒弃的），其正文也不被视为“shadh”（孤僻违众）或“mu'allal”（有隐患的）。因此，“hasan”（优良）圣训是由公正（'adl）但记忆能力较弱的传述人所传述的圣训，其传述链连续，且不存在“shadh”或“mu'allal”的情况。hasan圣训与sahih圣训一样，可以作为证据使用。

First: a hadīth whose isnād is not free from transmitters who are mastur (of hidden conditioin) and whose capacity is not realised. However they are not negligent and are not prone to make mistakes and nor are they charged with mendacity. The matn of the hadīth may have been narrated by someone at a similar level to him due to which it will not be included as shadh or munkar (rejected). Second: The narrators must be known for their honesty and trustworthiness but they do not attain the level of the transmitters of the Sahih category in retention and exactitude. A narrator who is alone in transmitting a report is not considered as munkar (rejected) and nor is the matn irregular (shadh) or defective (mu'allal). So the hasan ahadīth is the report transmitted by an upright ('adl) narrator who is of lesser retentive capacity, whose isnād is continuous and not irregular (shadh) or defective (mu'allal), the hasan hadīth is used as proof exactly as the Sahih hadīth is used.

3. 穆阿里夫（Da'eef）：指不具备沙希哈（Sahih）或哈桑（hasan）圣训条件的圣训。穆阿里夫（软弱）圣训完全不能用作证据。有一种说法是错误的，即认为当一则穆阿里夫圣训经由多条传述路线传来时，它就会上升到哈桑或沙希哈的级别。因为圣训之所以软弱，是由于其传述人确实有过失，或曾被指控说谎。当它经由同样性质的其他传述路线传来时，其软弱程度只会增加。至于穆阿里夫圣训所包含的内容，如果在沙希哈圣训中也有记载，那么应当引用沙希哈圣训，而弃置穆阿里夫圣训。因此，穆阿里夫圣训无论如何都不能作为证据使用。

3. Da'eef: It is the hadīth which does not have the qualifications of the Sahih or hasan ahadīth. The Da'eef (weak) hadīth is not used as evidence at all. It is a mistake to say that when a da'eef hadīth comes via numerous lines of transmission then it rises to the level of hasan or Sahih. For when the hadīth is weak this means the narrators have actually committed transgressions or have been accused of lying. When the hadīth has come through other lines of transmission which are of this type, then it has increased in its weakness. As for when the meaning contained in the da'eef hadīth is also contained in the Sahih ahadīth, then the Sahih hadīth is cited and the da'eef hadīth is disregarded. Therefore, the da'eef hadīth is not used as proof in any way whatsoever.