信仰先知穆罕默德ﷺ，就意味着我们必须服从他、追随他。也意味着我们要从他的圣行（Sunnah）中推导出伊斯兰教的信仰（ʿAqīdah）和教律。安拉说：

The belief in the Messenger Muhammad PBUH obliges that we obey and follow him. And it obliges us to educe Islam, in terms of ‘aqīdah (creed) and rules, from his Sunnah. Allah  said:

他说：

And He  said:

他说：

And He  said:

然而,从圣训中进行推论的方式,因所要推论的问题不同而有所差异。若所要推论的事项被认为是或然的(Ghalabatu zann),则依据使者ﷺ很可能所说的话来探求其相关信息。更有理由的是,我们依据传述者确定使者ﷺ所说之话来探求相关信息。在需要确定性与确信的事项上,任何关于它的推论都必须来自传述者确定使者ﷺ所说的内容。这类事项不能依据使者ﷺ很可能所说的话来推导,因为基于臆测(Zann)的证据不足以建立确信(Yaqeen)。

However, to seek inference from the Sunnah varies depending on the subject matter on which inference is required. If the matter on which inference is sought is considered probable (Ghalabatu zann), then information about it is sought on the basis of what the Messenger  most probably said. By greater reason, we seek information about it on the basis that the narrator is certain of what the Messenger  said. In matters requiring decisiveness and certainty, any inference about it must come from what the narrator is certain about what the Messenger  said. Such matters are not educted by what the Messenger  most likely said, this is because the speculative (Zann) evidences are not considered to be sound enough for establishing certainty (Yaqeen).

对一个人而言，只要他认为某项shar'i的hukm很可能就是安拉的hukm，他便有义务将其作为hukm来遵守，这就已足够。因此，证据（dalīl）允许是ظنّي的（zanni）——无论是在其真实性方面，还是在其含义方面是zanni。

It is sufficient for a person to think of the Hukm Shar’i that this is probably the Hukm of Allah  and then he is bound to follow it as a Hukm. Therefore it is allowed for the evidences (dalīl) to be speculative (zanni); whether it is speculative (zanni) with regards to their authenticity or meaning.

使者在司法案件中接受了它，并在他的圣训中号召接受它；圣门弟子们在遵守沙里尔（伊斯兰教法）规定时也接受了它。此外，“阿奇德”（信条）是确定无疑的，与实际相符，并有证据支持。这是阿奇德的本质，因此这类证据应当产生确定的接受，而这只有在证据本身确定无疑时才会发生。或然性（Zanni）的证据不能产生确定性。因此，孤证圣训（Khabar al Ahad）不是适用于阿奇德的证据，因为它建立在或然性之上，而阿奇德必须是确定的、没有疑惑的。安拉在高贵的《古兰经》中谴责了盲从臆测（zann）的行为。祂说：

The Messenger accepted it in judicial cases and called for its acceptance in the sayings of his Ahadith; the Sahaba  also accepted it in their observance of the Shar’i rules. Furthermore, the ‘aqīdah (creed) is decisive, agrees with reality and is supported by evidence. This is the nature of the ‘aqīdah, so such evidence should produce decisive acceptance, and this would not happen unless the evidence itself is decisive. Probable (Zanni) evidence cannot be decisive. Therefore the solitary report (Khabar al Ahad) is not a suitable evidence for the ‘aqīdah because it is based on probability, whereas the ‘aqīdah must be certain and free of doubt. Allah  in the Noble Qur’ān has rebuked the following of speculative knowledge (zann). He  said:

他说：

And He  said:

他说：

And He  said:

他说：

And He  said:

他说：

And He  said:

这些经文以及《古兰经》中的其他经文，明确斥责那些在伊斯兰信条（Aqa'id）上遵循臆测（Zann）的人。这些斥责正是禁止遵循臆测的证据。独传圣训（Khabr al-Ahad）属于臆测性证据，因此将其作为信条的证据，正是《古兰经》明确斥责的行为。由此可见，经训证据以及信条本身的实际情况都表明：从臆测性（Zanni）证据中推导出的结论，并不要求人们信以为真。所以，独传圣训不能作为信条的证据。上述经文之所以被明确限定于信条范围，而不包括教法律例，是因为安拉以遵循臆测为信条方面的迷误（Dhalal），并明确斥责那些在信条上遵循臆测的人。

These and other verses in the Qur’ān explicity rebuke those who follow speculation (Zann) in the creed (Aqa’id) of Islam. These rebukes are evidences of the prohibitions of following speculation (Zann). The solitary report (Khabr al-Ahad) is speculative evidence, so taking this as evidence in the ‘aqīdah is a matter explicitly rebuked in the Qur’ān. Thus the Shar’i evidence and the reality of the ‘aqīdah itself indicates that deduction from speculative (Zanni) evidence does not oblige belief in what this evidence brings. Thus the solitary report (Khabar al-Ahad) is not a proof for the ‘Aqa’id. The above-mentioned verses have been explicitly restricted to the ‘Aqa’id and not the Shar’i rules because Allah  determined the following of speculation (Zann) in the creed as misguidance (Dhalal) and he  clearly reproached those who follow speculation in the ‘Aqa’id.

他说:

He  said:

这表明所涉及的事项属于“阿qa'id”（信仰根本）。

This indicates that the matter in concern is the ‘Aqa’id.

安拉说：

Allah  says:

因此，他将迷误（Dhalal）定义为Kufr，而这种迷误发生在于信仰上遵循臆测（Zann）之时。由此可见，这些经文的主题是“Aqa'id”（信仰根本）。从另一个角度看，已经确立的是，使者ﷺ曾以独传圣训（Khabar al-Ahad）作出裁决。在他的时代，穆斯林接受以独传圣训确立的Hukm Shar'i（法律裁定），而他ﷺ也予以认可。因此，使者ﷺ的圣训将这些经文限定于非Hukm Shar'i的范围，即限定于Aqa'id之中。所以，使者ﷺ的圣训将Hukm Shar'i排除在这些经文之外，这是基于部分经文在形式上具有普遍性（‘Aamm）的假设。

So He  defined the Dhalal as Kufr, which happens after following conjecture (Zann) in belief. Thus, this indicates that the subject matter of the ayat is the ‘Aqa’id. From another angle, it has been established that the Messenger  judged using the solitary report. In his time, the Muslims accepted the Hukm Shar’i by the solitary report (Khabar al-Ahad) and he  accepted that. Thus the Hadith of the Messenger  specified these verses in other than Hukm Shar’i i.e. in the Aqa’id. Therefore, the Hadith of the Messenger excluded Hukm Shar’i from the verses on the assumption that some of the verses are general (‘Aamm) in form.

关于传述所载：先知ﷺ曾派遣单independent的使者前往诸王处，也派单独的信使去见他的'Amils（官员），以及传述所载：圣门弟子们接受单个信使告知他们伊斯兰教法律的规定，例如（转向）朝向天房的命令、禁止饮酒的命令、先知ﷺ派遣阿里去向人们诵读《忏悔章》（Sura al-Tawba）等等。这并不表明在'aqīdah（信仰/信条）上接受了khabar al-ahad（单人传闻），而是在传达Dawah（宣教）方面接受了khabar al-ahad，无论是在传达Sharī'ah（教法）规定，还是在传达伊斯兰本身。不应宣称接受伊斯兰信息的传达就是接受'aqīdah的传达。因为接受伊斯兰的传达是接受一个传闻，而不是接受'aqīdah。证据在于：接收传闻的人必须运用自己的理智去思考所收到的内容。如果针对此内容已为他确立了确凿的证据，他就应当信仰它，若不信，便会受到问责。因此，拒绝关于伊斯兰的一则传闻不被视为kufr（不信），而拒绝已为其确立确凿证据的伊斯兰，才被视为kufr的行为。所以，传达伊斯兰不属于'aqīdah的范畴。在传达方面接受单人传闻并无争议。所有被记载的事件都表明，传播信息构成了伊斯兰、《古兰经》或教法规定的传达。至于'aqīdah的传达，并没有证据能从khabar al-ahad中推导出来。

As for what has been reported about the Prophet  that he sent single envoys to the rulers and single messengers to his 'Amils and what has been reported that the Sahabah  used to accept the saying of a single Messenger in informing them of the Sharī’ah rule such as (the order to) face the Ka'ba, the order prohibiting alcohol, the Messenger's  sending of 'Ali  to the people to read to them sura 'al-Tawba' and so on. This does not indicate the acceptance of the khabar al-ahad in ‘aqīdah but the acceptance of khabar al-ahad in conveing (tabligh) the Dawah, whether in conveying the Sharī’ah rules or conveying Islam itself. It should not be claimed that accepting the conveyance of the message of Islam is a conveyance of the ‘aqīdah. Since accepting the conveyance of Islam is an acceptance of a report and not the acceptance of ‘aqīdah. As evidenced by the fact that the one to whom a report is conveyed must use his intellect regarding that which has reached him. If decisive evidence is established for him upon it, he should believe in it and he will be accounted if he disbelieves in it. Thus, the rejection of a report about Islam is not considered kufr, but the rejection of Islam for which the decisive evidence has been established for him is what is considered to be an act of kufr. Therefore, conveying Islam is not considered part of ‘aqīdah. There is no dispute about the acceptance of a report of a single person in conveyance. All the reported incidents indicate that spreading the message constituted either the conveyance of Islam, Qur’ān or the rules. As for the conveyance of ‘aqīdah, there is no evidence for educing it from the khabar al-ahad.

同样，一段圣训可以以“khabar al-ahad”（孤证传闻）的方式传述，反之亦然；但这种传述方式并不因此否定接受和信仰这段圣训的必要性。然而，它仍被视为圣训，并且依照其所带来的内容而行，是一项具有约束力的沙里亚裁决（Hukm Shar'i）的义务。

In the same way a Hadith may be narrated as Khabar al-Ahad and vice-versa, but this method of narration would negate the necessity of accepting and believing in this Hadith. However, it is accepted as a Hadith and it is obligatory to take from what it came with as Hukm Shar’i.