众所周知，圣训是安拉的使者ﷺ的言语、行为和默许，遵守圣训与遵守《古兰经》一样是必尽的义务。然而，必须确定这一言语是安拉的使者ﷺ说的，这一行为是他ﷺ做的，或者他ﷺ对某句话或某件事予以默许。圣训得到证实之后，从中引出沙里亚律例和信条的证据才是正确的。认定圣训所确立的某事属于沙里亚律例或信仰条款之一，这本身就是一种证明。 圣训的真实性可以是确定的（qat'i），例如再传弟子的一群人从再传弟子的另一群人那里传述，后者又从圣门弟子的一群人那里传述，而这些圣门弟子是从安拉的使者ﷺ那里讲述的，条件是每一群人的人数都足够多，足以排除他们共同撒谎的可能，这就是循序相传的圣训（mutawatir）或循序相传的传述。圣训的真实性也可以是或然的（zanni），例如单个传述者或若干单独的传述者从再传弟子那里传述，再传弟子又从单个再传弟子或若干单独的再传弟子那里传述，而他们是从单个圣门弟子或若干单独的圣门弟子那里传述，这些圣门弟子则是从安拉的使者ﷺ那里传述的。因此，就其推论而言，圣训分为两类：循序相传的传述和孤证传述（khabar al-ahad）。至于马舒赫尔（mash-hur）或穆斯塔菲德（mustafid）传述，是指由单个传述者从安拉的使者ﷺ那里传述，之后该传述在再传弟子或再传弟子的再传弟子时代广为人知。它属于孤证传述之一，并不构成第三类。原因在于，就推论的效力而言，它并不高于孤证传述的水平，绝不能达到循序相传的程度。 只要传述链的任何一层中——无论是在圣门弟子、再传弟子还是再再传弟子之中——存在孤证传述者，该传述就被视为孤证（阿哈德），即便后两层由多人组成也是如此。因此，圣训要么是穆塔瓦特尔（多途传述，即累积传闻），要么是阿哈德（孤证），不存在第三类。

It is known that the Sunnah is the speech, actions and silence of the Messenger  and that it is obligatory to adhere to the Sunnah like the Qur’ān. However, it has to be established that the Messenger  is the one who has said this saying, that he  performed this action or was silent over this saying or action. And when the Sunnah has been proven, then it is correct to educe proofs from it for the Sharī’ah rules and beliefs. It is a proof to say that this thing established by the Sunnah is a Sharī’ah rule or one of the articles of belief. However, the authenticity of the Sunnah is either definite (qat'i), such as when a group of tabi-Tabi’een transmit from a group of Tabi’een from a group of Sahabah  who narrated it about the Prophet  on the condition that each group is composed of a sufficient number such as to preclude the possibility of an agreement on a lie, This is the mutawatir Sunnah (recurrently transmitted sunnah) or the mutawatir report. The authenticity of the Sunnah can be speculative (zanni), such as when a single narrator or separate single narrators transmit from a tabi'i-Tabi’een from a single tabi'i or separate single tabi'i's from a single Sahabi  or separate single sahabas  who narrated from the Prophet . Consequently, the Sunnah, with respect to its eduction, comprises of two categories; the mutawatir report and the solitary report (khabar al-ahad). As for the mash-hur or mustafid, it is the report transmitted via single narrators who narrated from the Prophet , then the report became widely known in the age of the Tabi’een or the tabi-Tabi’een, It is one of the solitary reports (khabar al-ahad), and it is not a third category. The reason is that in eduction it is not higher than the level of a khabar al-ahad, It definitely does not reach the level of mutawatir. As long as the transmission has the presence of solitary transmitters at any tier whether among the Sahabah, Tabi’een or Tabi Tabi’een, then it is considered a solitary report even if the last two tiers composed of groups. Thus, the Sunnah is either mutawatir (recurrect) or ahad (solitary), there is no third category.

khabar al-ahad（独传圣训），若为Sahih（sahih，健全）或hasan（hasan，良好），即被视为一切Sharī’ah（沙里亚）律例的证据，无论这些律例涉及功修（'ibadat）、交易（mu'amalat）还是刑罚（'uqubat），都必须遵行。以之进行推论也是被允许的。以独传报道来确立Sharī’ah律例是有根据的，而且Sahabah（圣门弟子）对此也达成了共识（ijma'）。其证据在于，Sharī’ah承认证言可用于确立法律案件，而独传报道正属于此类证言；因此，接受一条Sunnah（逊奈）的传述与接受独传报道，可以类比于接受证言。这是因为，依据《古兰经》的明文已经确立：涉及钱财的案件，可以根据两名男性证人，或一名男子与两名女性证人作出裁决；涉及通奸（zina）的案件，需要四名证人；涉及hadd（哈德）刑罚与等价报复（qisaas）的案件，需要两名证人。而且，Allah的使者ﷺ曾依据一名证人的证言与原告（sahib al-haqq）的誓言作出裁决，又曾接受一名女性关于哺乳的证言，而这些都属于独传报道。所有Sahabah（圣门弟子）对此均无异议，也没有任何传述与之相悖。只要不存在、或未证实存在那些使报道可能被怀疑为谎言的疑点，那么真实超过虚假的盖然性（preponderance）就具有约束力。这种约束力，无非就是依据独传报道行事。通过类比（qiyas），我们有义务依据归于先知ﷺ名下的独传报道行事，因为真实的盖然性占优，只要传述者公正（'adl）、可信（thiqa）、精确（thabit），并且他曾与其转述的对象相遇。如此，可疑为说谎的怀疑便不存在，而这种怀疑也未得到证实。 因此，接受关于使者的单独传述（āḥād）并据以推导出某项裁决的证据，就如同接受证词并依据已作出的判决来裁定一样。所以，正如《古兰经》所指示的，单独传述也是一种证据。

The khabar al-ahad, if it is Sahih (sound) or hasan (good), is considered a proof for all of the Sharī’ah rules and it is obligatory to act upon them whether the rules pertain to worships ('ibadat), transactions (mu'amalat) or punishments ('uqubat). Inferring evidences from it is also allowed. The use of solitary reports in establishing Sharī’ah rules is proven, and the Sahabah  also had a consensus (ijma') on it. The evidence for this is that the Sharī’ah has recognised testimony in establishing a legal case, which is a solitary report, so accepting the narration of a Sunnah and accepting the solitary report is compared with the acceptance of a testimony. This is because it has been proven by the text of the Noble Qur’ān that a ruling can be passed on the basis; of two male witnesses or one man and two female witnesses regarding money, on the basis of testimonies by four witnesses in zina and two witnesses for hadd punishments and equal retribution (qisaas), The Messenger of Allah  passed judgement on the basis of a testimony by one witness and the oath of the sahib al-haqq, and he accepted the testimony of one woman regarding suckling and all of these are solitary reports. All the Sahabah  agreed on this and there is no narration that proves otherwise. The judgment is binding by the preponderance of the truth over the lie as long as the uncertainities which make the report to be suspected as a lie are absent or not proven. This binding (ruling) is nothing other than acting upon the solitary report. By qiyas (analogy) it is obligatory upon us that we act upon the solitary report narrated about the Prophet  to outweigh the truth as long as the narrator is just ('adl), trustworthy (thiqa) and accurate (thabit) and he has met the person from which he has narrated the report. Then the doubt of suspected lying is absent and this doubt is not proven. So the acceptance of the solitary report about the Messenger  and inferring evidences from it for a hukm is like the acceptance a testimony and giving the ruling according to the judgement that has been passed. Therefore, the solitary report is also a proof as the Qur’ān has indicated.

此外,使者ﷺ说:

In addition to this the Messenger  said:

先知ﷺ说："愿真主使一位仆人容光焕发"，而不是"仆人们"。"仆人"（'abdan）是一个泛指的词，既可以指一人，也可以指多人。因此，他是在赞美那一位位单独的人，赞美他们传述他的圣训。

The Messenger PBUH says 'may Allah make a servant radiant' and not 'servants'. A servant ('abdan) is generic applicable to one or more persons. So he is praising the single and other single persons for transmitting his hadīth.

此外,先知PBUH号召人们记诵他的圣训并将其传述。因此,每一位听闻圣训的穆斯林,无论是一人还是多人,都有义务(fard)将其传述。如果所传述的圣训不被接受,那么他对先知圣训的传达与传述便不会产生任何效果。因此,先知PBUH关于传述圣训的号召,也就是要求人们接受这些圣训的号召,只要被传述圣训的人相信这是使者PBUH的话语,也就是说,只要传述者是可信赖的、诚实的、敬畏真主的、精确的,并且知道自己所传述的内容以及所省略的内容,直到说谎的嫌疑消除、真相占据优势为止。由此可见,独传圣训(āḥād)本身就是来自圣训明文的证据,也符合圣训所指示的内容。

Moreover, the Prophet PBUH is calling people to memorise his sayings and transmit it. So it is fard on every Muslim who hears it (whether one or more persons) to transmit it, and his delivery and transmission of the Prophet's saying to others will have no effect if his statement is not accepted. So the call of the Prophet PBUH to transmit his sayings is a call for it to be accepted as long as the person to whom the hadīth is transmitted believes that this is the speech of the Messenger PBUH i.e as long as the transmitter is trustworthy, honest, God fearing, accurate and he knows what he is conveying and what he is leaving out, until the suspicion of lying is gone and the truth is preponderant. This shows that the solitary report is a proof from the explicit text of the Sunnah and according to what the Sunnah has indicated.

此外,先知ﷺ曾在某一时期派遣十二位使者,去邀请十二位君主皈依伊斯兰。每位使者都只派遣一人前往他被派去的地区。如果传达伊斯兰的召唤(tabligh)不必依靠单个的传述(khabar al-wahid)来完成,那么使者ﷺ就不会满足于只派一个人去传达伊斯兰。这是使者ﷺ的行为提供的明确证据,说明单个传述可以作为传达伊斯兰的依据。使者ﷺ曾通过单独的使者向各地总督送去书信,而他的任何一位总督都没有因为使者只是一个人而想到放弃执行他的命令。相反,他们都遵从使者从先知ﷺ那里带来的律例和命令。这同样是使者ﷺ的行为提供的明确证据,说明单个传述是一种证明,它使我们有义务遵行沙里亚的律例,并且是先知ﷺ的命令和禁令的证明。否则,使者ﷺ就不会满足于只派一个人去见总督。

In addition to this, the Prophet  sent at one time twelve messengers to twelve kings inviting them to Islam. Every messenger constituted one person to the direction he was sent. If the conveyance (tabligh) of the Da’wah was not obligatory to follow through a solitary report then the Messenger  would not be content to send one person to convey Islam. This is explicit evidence from the action of the Messenger  to say that the solitary report is a proof in the conveyance of Islam. The Messenger  used to send letters to governors in the hand of solitary messengers, it did not occur to any of his governors to abandon implementing his order because the messenger was a single person. Rather they adhered to what the messenger brought from the Prophet  in terms of rulings and orders. That is also explicit evidence from the action of the Messenger  for the fact that the solitary report is a proof that obliges us to act upon the Sharī’ah rules and it is proof for the orders and prohibitions of the Prophet . Otherwise the Messenger  would not be content in sending just one person to the governor.