55. 人的类型报告 - 伊斯兰人格 | Quran Course

55. 人的类型报告 - 伊斯兰人格 | Quran Course

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55. 人的类型报告

55. Types Of The Individuals Report

by Sheikh Taqīuddīn An-Nabahānī2 min readViewed 67 times

圣训根据圣训学者的划分，分为：沙希赫（sahīh，正确的）、哈桑（ḥasan，良好的）和弱圣训（ḍaʿīf）。

The Hadeeth divides into: Saheeh (correct), Hassan (Good) and weak (Dha'eef), according to the Hadeeth scholars.

沙希赫圣训是指有关联的(穆斯奈德)圣训,其传述链(伊斯纳德)由公正且精确的传述者一个接一个地连接到末尾,并且它不得是有异常的(沙兹),也不得是有隐性瑕疵的(穆尔拉尔)。这是圣训学者毫无争议地裁定其真实性(即沙希赫)的圣训。因此,传述链中有断裂的,不被视为真实(沙希赫)的圣训,例如中断的(蒙卡塔')和省略的(穆阿丁)。同样,由其内外情况不为人知者所传述的,或本人不为人知、或以弱点著称者所传述的,不被视为真实;由非专注记忆者所传述的,也不被视为沙希赫,例如由一个不专注、常犯错误的人所传述;由可信者所传述但其叙述与众人的叙述不同的,则属于异常的(沙兹);有隐秘缺陷原因的,则属于有瑕疵的(穆阿拉尔)。

The Saheeh Hadeeth is the related (Musnad) Hadeeth which its relation (Isnaad) is connected by the transmission of the just and accurate narrator from the just and accurate narrator up to the end of it, and it should not be irregular (shaazth), or problematic (mu'allal). This is the Hadeeth that the scholars of the Hadeeth decided -without dispute- its authenticity (sihhah, i.e. being Saheeh). Therefore that which has a cut in its relation (Isnaad) is not considered an authentic (Saheeh), like the cut (munqati') and the problematic (Mu'dhal). Also it is not considered an authentic what has been transmitted by he whose outward and inward situation is unknown, nor if himself is unknown, or known by weakness, nor is it considered to be Saheeh that which is transmitted by other than the attentive memorizer, as if it has been transmitted by an inattentive who commits lots of mistakes, nor what is narrated by the trustworthy but his narration is different to the narration of the people, then it is the irregular (shaazth), nor what has a hidden defamation reasons, then it is the problematic (mu'allal).

2- 圣训中，若其传述者以诚实和可靠著称，但未达到圣训“萨希赫”（Saheeh）传述者的层次，因为他在程度上低于他们，这便是“哈桑”（Hassan）圣训。哈桑圣训与萨希赫圣训一样，可以作为证据。凡见于伊玛目及其弟子的著作，以及其他学者和教法学家著作中的圣训，都被视为哈桑圣训，并被当作证据使用，因为他们以之作为裁决的证据，或从中推导出裁决。因此，无论它见于经学（usoul）著作还是教法（fiqh）著作，只要这些著作被证明属于可靠的典籍，如《Al-Mabsout》、《Al-Umm》、《Al Mudawwanah Al-kubra》（大辑录）等，它便是哈桑圣训。而《Al Baajoury》、《Al-Shanshoury》等书中的情况则不同。至于注释经典（tafseer）著作中所载的圣训，不应加以留意，也不能作为证据提出，即使注释者是一位穆扎希德伊玛目也是如此。这是因为这些圣训是为解释一节经文而引用，而非为推导裁决，二者有所区别。而且注释者通常并不关心考证其所引圣训，因此，这些圣训一经见于注释著作，不应当即予以采纳，如同见于伊玛目和教法学者的著作那样。但必须考证该圣训，即使是以遵循（taqleed）的方式，也就是向圣训学者请教，或查阅公认的圣训典籍。弱圣训则是指不具备萨希赫圣训的特质，也不具备前文所述哈桑圣训特质的圣训，即其全部或部分传述者的可靠性无法证实，或因不了解其情况，或因其诚实性存有瑕疵等原因，从而必须否定其公正性和可靠性。弱圣训不能被用作证据，也不能被当作伊斯兰教法裁决的依据。

2- The Hadeeth that its narrator is one of the known by his truthfulness and trustworthiness, but he did not reach the level of the Saheeh Hadeeth men for he is lesser (weaker) than them. The Hassan Hadeeth is capable to be a proof same like the Saheeh Hadeeth. The ahaadeeth which came in the books of the Imams and their students, and in the other scholars and jurisprudents' books are considered to be from the Hassan Hadeeth, and it is used as a daleel, since they used it as a daleel for the verdict, or they derived a verdict from it, so it is a Hassan Hadeeth whether it came in the usoul or in the fiqh books which are proven that they are of the considered books like Al-Mabsout, Al-Umm, Al Mudawwanah Al-kubra (the big record) and the likes. Not like the books of Al Baajoury, Al-Shanshoury and the likes. As for what came as Ahaadeeth in the tafseer books; they are not to pay attention to, nor are they to be advanced as a proof even if the explainer (mufassir) is a mujtahid imam, that is because it came to explain a verse (Ayah) not to derive a verdict, and there is difference between them, and because the explainers are not usually concerned to investigate the ahaadeeth which they invoke in the tafseer, therefore these Ahaadeeth should not be considered (accepted) as soon as they are found in the tafseer books, as if they are in the Imams and scholars of fiqh books, but it is inevitable to investigate the Hadeeth even by imitation way, i.e. by asking a scholar of Hadeeth, or by referring to the considered Hadeeth books. The weak Hadeeth is the one that does not gather the qualities of the Saheeh Hadeeth, nor the qualities of the Hassan Hadeeth which are mentioned previously, i.e. it is the one which the authenticity of all or some of its narrators is not proven, for the ignorance of their situation or for a scratch in their truthfulness or as such, which necessitates negating their justness and their trustworthiness. The weak Hadeeth is not advanced as a proof nor is it taken as an evidence for the shari'ahi verdicts.