以下六部圣训集通常被称为“六大正典”（al-Sihah al-Sitta，意为“六部真实可靠的圣训集”）：

The following six books of ahadith are better known as the al- Sihah al-Sitta (the six authentic books of hadith):

1. 布哈里（Bukhari） 2. 穆斯林（Muslim） 3. 艾布·达伍德（Abu Dawud） 4. 奈萨仪（Nisa’i） 5. 提尔米兹（Tirmidhi） 6. 伊本·马哲（Ibn Maja） 对于前五部圣训集，学者们没有分歧，但对于伊本·马哲的著作，学者们曾有不同看法，即它是否应被列入六大部圣训集之中。尽管如此，伊本·马哲的著作最终声名远扬，并确立了其在六大部圣训集中的地位。

1. Bukhari 2. Muslim 3. Abu Dawud 4. Nisa’i 5. Tirmidhi 6. Ibn Maja There is no disagreement about the first five books, but the scholars did differ about Ibn Maja and as to whether it should be included in the six books of hadith or not. Nonetheless, Ibn Maja eventually became famous and established its place amongst the six books of hadith.

许多人认为"al-Sihah"必然意味着圣训真实可靠的只见于六部圣训集之中,但这一假设同样是不正确的。事实上,许多未被收入《六部圣训集》的圣训,其可靠程度与《六部圣训集》中的许多圣训相当,甚至更为可靠。例如,伊玛目马立克的《穆宛艾》圣训,其编纂远早于布哈里的圣训集,并且它被认为是仅次于安拉的经典之后最可靠的一部书。即便如此,伊本·哈兹姆仍认为伊玛目泰哈维的《诸圣训释义》比伊玛目马立克的《穆宛艾》更为可靠。

Many people think that al-Sihah must mean that the authentic hadith are only found in the six books of hadith, but this assumption is also incorrect. In fact, many of the ahadith not admitted in the al-Sihah al-Sitta are equal to, if not stronger than, many of the ahadith in the al-Sihah al-Sitta. For example, the ahadith of the Muwatta’’ of Imam Malik were compiled long before the ahadith of Bukhari and it was considered the most authentic book after the book of Allah (SWTH). Even then, Ibn Hazam was of the opinion that the Sharah Ma’ani al-Athar of Imam Tahawi was more reliable than the Muwatta’’ of Imam Malik.

然而问题依然存在：如果其他一些典籍中的圣训比《六大部圣训集》更可靠，那么为什么只有这六部著名的圣训集被称为"六大部圣训集"（al-Sihah al-Sitta）呢？事实是，尽管这六部书在穆斯林乌玛中广为人知并被普遍接受，但它们究竟是如何获得"六大部圣训集"这一称谓的，至今仍不为人所知。

The question then remains, if other books contain more authentic ahadith than al-Sihah al-Sitta, then why are only the six famous books of ahadith called al-Sihah al-Sitta? The truth is that despite their widespread fame and acceptance in the umma, it is still unknown as to how the six books of ahadith came to be called al-Sihah al-Sitta.

归根结底，重要的是，这些伟大著作的所有作者在将圣训收入其书中时，都设定了条件。如果在研读这些著作时牢记这些条件，我们就能更深入地理解圣训及从中推导出的知识。例如，我们会了解圣训被认定为可靠或薄弱的原因，以及圣训传述链中隐藏的瑕疵。我们还会学到从圣训中推导律例的正确方法。这大概也是它们被称为“六大部圣训集”（al-Sihah al-Sitta）的原因。

Ultimately, what matters is that all the authors of these great books put conditions for including a hadith in their books. If those conditions are kept in mind when studying their books, we gain a deeper understanding of the ahadith and the knowledge derived from them. For example, we learn the reason behind the authenticity or weakness of ahadith or the hidden flaws in the transmission of a hadith. We also learn the correct method of how to deduce rulings from the ahadith. This is possibly why they are called al-Sihah al-Sitta.

虽然无法在本导论中涵盖圣训学的各个领域，但若有人希望深入了解，随时可以参阅关于此主题的众多著作。在此，我将概述《六大部圣训集》（al-Sihah al-Sitta）各位作者的目标，以及他们在编纂圣训时的考量。

It is not possible to cover the different fields of hadith in this introduction, but if anyone wishes to learn more, they may always refer back to the many books written on this subject. Here, I will summarize the objectives of each author of the al-Sihah al-Sitta and what they had in mind when compiling ahadith for their book.

伊玛目布哈里的目标是教授如何从可靠的圣训中推导教法裁决的方法。每一个小章节都有一个标题，标明该小章节下的圣训所推导出的一条裁决。因此有人说，伊玛目布哈里的教法见解蕴含在他的章节标题之中［fiqh al-Bukhari fī Tarajimihī］。

Imam Bukhari’s objective was to teach the method of how to deduce rulings from the authentic ahadith. Every sub-chapter is given a heading that indicates a ruling deduced from the ahadith under that sub-chapter. This is why it is said that the fiqh of Imam Bukhari is in his headings [fiqh al-Bukhari fī Tarajimihī].

伊玛目穆斯林（Imam Muslim）的目标是将同一段圣训的各种传述汇集在一部书中。因此，相比《布哈里圣训集》，在《穆斯林圣训实录》中查找某一段特定的真实圣训更加容易。

Imam Muslim’s objective was to compile all the different trans- missions of one hadith in one book. For this reason, it is easier to find a specific authentic hadith in Muslim than it is in Bukhari.

伊玛目奈萨伊专注于从圣训中推导伊斯兰教法的裁决，与伊玛目布哈里相同。因此，他每一个新的小章节的标题都与布哈里书中某个小章节的标题相似。但伊玛目奈萨伊还致力于汇集那些在传述链中带有隐性瑕疵的圣训。他的独特风格是：每个小章节先列出传述链中存在隐性瑕疵的圣训，然后像圣训学者们那样对其进行分析。每个小章节结尾，他都会列出他认为在该小章节中最为可靠的那段圣训。

Imam Nisa’i concentrated on deducing rulings of the Shari‘a from the ahadith, like Imam Bukhari. For this reason, the heading of each new sub-chapter is similar to that of a sub-chapter in Bukhari. But Imam Nisa’i also aimed to compile the ahadith that carry hidden flaws in their transmissions. It is his unique style to start a sub-chapter with the ahadith that have hidden flaws in their transmission and then analyze them as the hadith masters did. He ends every sub-chapter with the hadith which he considers to be the most authentic in that sub-chapter.

伊玛目艾布·达伍德收录了法学家们用来支持其裁决的所有圣训；他在书中还收录了同一圣训的多条传述；此外，如果某段圣训较为弱，他会加以评注。然而，伊玛目艾布·达伍德的做法与伊玛目奈萨仪相反：他在每个小章节开头列出的是一段真实可靠的圣训，而在结尾列出的则是最弱的一段。

Imam Abu Dawud compiled all the ahadith that the jurists bring in support of their rulings; he also includes multiple transmissions of one hadith in his book; also, if a hadith is weak, he will comment on it. However, Imam Abu Dawud takes the opposite course of Imam Nisa’i in that he starts off every sub- chapter with a authentic hadith and ends it with the weakest.

伊玛目提尔米兹ī为每一段圣训或被法学家所引用的一组圣训都开设了新的小章节。他不像伊玛目奈萨伊或伊玛目艾布·达伍德那样汇集同一圣训的多条传述。他通常会在一个小章节下叙述一段支持四大伊玛目之一在某项沙里亚律例上观点的圣训。提尔米兹伊玛目所采用的另一种方法是：叙述某项沙里亚律例上其他圣训学家此前从未提出过的圣训，然后通过说"关于此主题的更多圣训由某某传述"来指出其他支持性的圣训[关于该问题的]，以表明该主题还有更多的圣训。他还经常引用法学家们对某些问题的观点。

Imam Tirmidhi opened new sub-chapters for each hadith or group of hadith used by the jurists. He does not gather multiple transmissions of one hadith like Imam Nisa’i or Imam Abu Dawud. He will usually narrate one hadith that is in favor of one of the four imams in a ruling of the Shari‘a under one sub-chapter. Another method employed by Imam Tirmidhi is to narrate the hadith which have never been previously raised by any other of the hadith masters on a specific Shari‘a ruling and then indicate to other supporting ahadith [on that issue] by saying, “more ahadith are narrated on this subject by so and so.” This is to show that there are more ahadith on the subject. He also frequently quotes the opinions of the jurists on certain issues.

《圣训》集《伊本·马哲》（Sunan Ibn Maja）的编排体例与《艾布·达乌德圣训集》（Sunan Abu Dawud）大体相同，只是其圣训的编排方式优于《艾布·达乌德圣训集》。在六大部圣训集（al-Sihah al-Sitta）中，《伊本·马哲》所收录的弱圣训（ahadith da'if）数量最多。

Sunan Ibn Maja follows the same pattern as Sunan Abu Dawud except that the arrangement of ahadith in Sunan Ibn Maja surpasses Sunan Abñ Dówñd. Ibn Mója contains the most number of weak ahadith in the al-Sihah al-Sitta.