先知（愿主福安之）接受了两种神圣的启示。一种是有诵读的［matluww］，另一种是无诵读的［ghair-matluww］。有诵读的启示是可以被诵读的启示［即《古兰经》］；无诵读的启示是不被诵读的启示［即先知（愿主福安之）的圣训］。无诵读启示的根源，可以在《古兰经》的经文中找到迹象。真主（至高无上）在《古兰经》中说：{我所以指定你们原先所面对的朝向，只是为了分辨谁遵从使者，谁背弃自己的脚跟。}3

The Blessed Prophet (PBUH) received two types of divine revelations. One is the spoken [matluww] and the second, the unspoken [ghair-matluww]. The spoken revelation is that which is recited [i.e., the Qur’an]; the unspoken revelation is that which is not recited [i.e., the aúódõth of the Blessed Prophet (PBUH)]. An indication of the roots of the unspoken revelation can be found in the ayas of the Qur’an. Allah (SWTH) says in the Holy Qur’an: And We appointed the qibla to which you were used only to test those who followed the Messenger from those who would turn on their heels.3

为了更全面地理解这节经文，我们有必要考察它的历史背景。

To gain a broader understanding of this aya, it is important that we look into its historical background.

不久之后迁往麦地那，先知（愿主赐福并平安）和圣门弟子被命令朝向耶路撒冷的阿克萨清真寺礼拜。阿克萨清真寺成为穆斯林的朝向（qibla）长达十七个月。十七个月后，朝向阿克萨清真寺礼拜的命令被废止，穆斯林被命令朝向麦加礼拜。这一命令是通过以下经文确立的：

Shortly after the migration to Madina, the Blessed Prophet (PBUH) and the Sahaba were told to pray towards Masjid al-Aqüó in Jerusalem. Masjid al-Aqüó became the qibla of the Muslims for seventeen months. After seventeen months, the order to pray towards Masjid al-Aqüó was abrogated and Muslims were ordered to pray towards Makka. This order was established through the following aya:

转向禁寺（al-Masjid al-Haram）。

Turn your faces towards al-Masjid al-Haram.

我们之所以设立你原先所朝向的那个转向，只是为了分辨谁追随使者，谁会背转脚跟。

And We appointed the qibla to which you were used only to test those who followed the messenger from those who would turn on their heels.

在这段经文中，安拉（SWT）把最初的命令——面向耶路撒冷礼拜——称为祂自己的命令。这使读者明白，面向Masjid al-Aqsa的命令确实出自安拉（SWT）本身。然而，我们读遍《古兰经》，却找不到任何一节经文明确命令穆斯林面向耶路撒冷礼拜。事实是，这一命令来自先知穆罕默德ﷺ，而非《古兰经》的某节经文。经文并没有说"先知穆罕默德ﷺ制定了这一命令"，而是说"我们确定了这个qibla（朝向）……"。由此可知，先知穆罕默德ﷺ的命令与安拉（SWT）的命令并无不同。这一证据显而易见，无需further的解释。《古兰经》中关于先知穆罕默德ﷺ所发命令的这一明确表述，体现了一个关于先知穆罕默德ﷺ圣训的基本信仰：它们是一种启示的形式。这就是所谓的未被诵读的启示，即"隐性启示"。

In this aya, Allah (SWTH) mentions the first order, which was to face towards Jerusalem, as His own order. This impresses upon the reader the fact that Allah (SWTH) himself was behind the order to face Masjid al-Aqsa. But when we read the Qur’an we do not find any such aya in which Allah (SWTH) ordered the Muslims to pray towards Jerusalem. The fact is that this order came from the Blessed Prophet (PBUH) and not from any aya of the Qur’an. The aya does not say, “The Blessed Prophet (PBUH) enacted the order…” rather it says, “We appointed the qibla….” This brings us to the understanding that the order of the Blessed Prophet (PBUH) is no different from the order of Allah (SWTH). The proof is so self-evident it does not require any further clarification. This clear statement from the Qur’an regarding the order given by the Blessed Prophet () demonstrates a fundamental belief about the aúódõth of the Blessed Prophet (PBUH): that they are a form of revelation. And this is what is known as the unspoken or unrecited revelation.

上面提到的这段经文还揭示了其他一些重要的要点：

The aya mentioned above also reveals some other important points:

有一种特殊的启示降给了被祝福的先知ﷺ,它并不属于《古兰经》的一部分。

1. A special type of revelation was sent to the Blessed Prophet (PBUH) which was not a part of the Qur’an.

这些启示来自真主（SWT）。

2. These revelations were from Allah (SWTH).

3. 同样，从未经言明的启示中推导出的裁决，也同样是安拉（SWT）的裁决。

3. Similarly, the rulings that derived from the unspoken revelations were also the rulings of Allah (SWTH).

所有圣门弟子都有义务执行未诵读的启示中的命令，与执行诵读的启示——《古兰经》——中的命令一样。有些命令的降示是为了考验穆斯林的信仰（õmón），尤其是那些通过未诵读的启示降示的命令，以看他们是否遵从。还有许多其他例子可以列举，但为简略起见，这里不再提及。

All the Sahaba were obligated to fulfill the orders of the unspoken revelations in the same manner as they were the spoken revelation [Qur’an]. Some orders were revealed to test the õmón of the Muslims, particularly those orders that were revealed through the unspoken revelation, to see whether they obeyed the orders. Many other examples could be cited, but they have not been mentioned for the sake of brevity.

虽然上述证据突出了圣训的重要性及其作为伊斯兰教权威依据的效力,但它同时表明,《古兰经》的保存也包括对圣训的保存。《古兰经》本身是伊斯兰思想的精髓,也是这一问题的最终定论。《古兰经》中说:

While this aforementioned proof highlights the importance of the Ahadith and their validity as an authority in Islam, it also establishes that the preservation of the Qur’an includes preservation of the úódõth. The Qur’an itself is the essence of Islamic thought and is the final word in this matter. The Qur’an states:

谁顺从蒙福的先知ﷺ，谁就是顺从了真主。

"Whosoever follows the Blessed Prophet (PBUH) has followed Allah".

在这节经文中，《古兰经》命令我们遵循先知穆罕默德ﷺ的道路，因为顺从先知穆罕默德ﷺ就是顺从安拉（SWT）。有一次，一位妇女来到著名的圣门弟子阿卜杜拉·本·麦斯欧德那里，她说：“我听说你禁止人们做某些事情，但我已经从头到尾读过《古兰经》，从未读到《古兰经》命令我们戒除这些事情。”阿卜杜拉·本·麦斯欧德回答说：“如果你读过《古兰经》，你就会找到它。你没有读过《古兰经》的这节经文吗：”

In this aya the Qur’an orders us to adhere to the way of the Blessed Prophet (PBUH), as adherence to the Blessed Prophet (PBUH) is adherence to Allah (SWTH). Once, a woman came to the famous Sahabi, ‘Abd Allah ibn Masood . She said, “I have heard you stop people from doing certain things even though I have read the Qur’an from cover to cover and I have never read the Qur’an ordering us to abstain from these things.” ‘Abd Allóh ibn Masood replied, “Had you read the Qur’an you would have found it. Have you not read this aya of the Qur’an:

"凡先知所给予你的，你就接受；凡他禁止你的，你就戒除。"ﷺ

"Whatever the Prophet (PBUH) gives you, accept it; and whatever he disapproves of, abstain from it".

从这件事中我们可以知道，这节经文包含了先知穆罕默德ﷺ的圣训，并确立了圣训在伊斯兰教中的权威。

From this incident we learn that this aya incorporates the aúódõth of the Blessed Prophet (PBUH) and establishes the authority of the Ahadith in Islam.