在许多圣训书籍中，我们会读到“沙希赫”（Sahih，真实的）和“达伊夫”（Daif，弱的）这两个词。许多人将“沙希赫”理解为“达伊夫”的反义词，当一段圣训之后没有出现这个词时，他们便误以为它是弱的。这是一个常见的误解，因为“沙希赫”和“达伊夫”实际上是圣训学者的专门术语。圣训学者用来界定圣训的术语有五十多种，“沙希赫”只是其中之一。当一段圣训未被标注为“沙希赫”时，它可能属于其他四十九种圣训类别中的任何一种，不一定就是弱的。

In many books of ahadith, we read the words authentic [Sahih] and weak [Daif]. Many people understand authentic to be the opposite of weak, and when this word does not appear after a hadith, they misinterpret it as weak. This is a common mistake because the words authentic and weak are actually nomenclatures of the hadith masters. Over fifty terms are used by the hadith masters [to define a hadith], authentic being only one of them. When a hadith is not identified as authentic, it may fall under the category of any of the other forty-nine types of hadith and may not necessarily be weak.

很多时候，一段圣训是真实可靠的（sahih），但圣训学者却拒绝采用它；而另一段圣训可能是弱的（da'if），圣训学者却认为可以依据它行事。这其中有许多原因。例如，有可能那段真实可靠的圣训已被废止（mansukh），而那段弱的圣训则得到了圣门弟子实践的支持。

Many times, a hadith is authentic, but the hadith masters reject it while another hadith may be weak but the hadith masters say it is okay to act upon. There are many reasons behind this. For example, it is possible that the authentic hadith is abrogated and the weak hadith supported by the practice of the Sahaba.

下面我们将简要考察这些不同类型的圣训。 马尔富尔（Marfūʿ）：归于尊贵的先知（愿主赐福并平安于他）的任何圣训。此类圣训的标志是传述人所说的话，例如："尊贵的先知（愿主赐福并平安于他）说"、"尊贵的先知（愿主赐福并平安于他）做了这件事"、"尊贵的先知（愿主赐福并平安于他）在此情形下保持沉默"、"当某某事被说起时"，或者"此圣训归于尊贵的先知（愿主赐福并平安于他）"，或者"伊本·阿拔斯将此圣训归于尊贵的先知（愿主赐福并平安于他）"。因此，任何归于尊贵的先知（愿主赐福并平安于他）的圣训，都是马尔富尔圣训。

Below, we will briefly examine some of these different types of Ahadith: Marfñ‘: Any hadith that is attributed to the Blessed Prophet (PBUH). Such a hadith is identified by the words of the narrator when he says, “the Blessed Prophet (PBUH) said,” “the Blessed Prophet (PBUH) did this,” “the Blessed Prophet (PBUH) remained quiet on this occasion,” “when such and such thing was said,” or that “this hadith is attributed to the Blessed Prophet (PBUH)” or that “Ibn ‘Abbas attributed this hadith to the Blessed Prophet (PBUH).” Thus, any hadith attributed to the Blessed Prophet (PBUH) is a marfñ‘ hadith.

Mawqūf（停止传述）：指归于某位圣门弟子（Sahaba）的传述。判断一则传述是否为mawqūf，通常看传述者的措辞，例如他说“伊本·阿拔斯说”，或“伊本·阿拔斯做了某某事”，或“据说这段圣训被传为mawqūf”。 Maqtū'（断续传述）：指归于圣门弟子之后的第一代再传弟子（Tābi'ūn）的任何传述。一些圣训学家也把maqtū'传述称为athar（遗迹）。使用athar一词有助于区分先知穆罕默德ﷺ的圣训与圣门弟子和第一代再传弟子的传述。因此，先知穆罕默德ﷺ的圣训被称为hadīth，而圣门弟子和第一代再传弟子的传述则被称为āthār（复数形式为āthār），不过athar一词也常用于指代先知穆罕默德ﷺ的圣训。

Mauqñf: A narration attributed to a Sahaba. A mauqñf narration is recognized by the words of the narrator when he says, “Ibn ‘Abbas said” or “Ibn ‘Abbas did such and such thing” or “it is said that this hadith is narrated as mauqñf.” Maqtñ‘: Any narration that is attributed to the first successors of the Sahaba [Tabiun]. Some hadith masters also call a maqtñ‘ narration athar [trace]. The term athar makes it easy to distinguish hadith of the Blessed Prophet (PBUH) from the narrations of the Sahaba and the first successors. Thus hadith of the Blessed Prophet (PBUH) are known as hadith, while the narrations of the Sahaba and the first successors are called óthór [plural of athar], though the word athar is frequently used for the ahadith of the Blessed Prophet (PBUH) also.