33. 圣训（Sunnah）包括使者（PBUH）的言语、行为，以及他所认可的事情，这些都不属于《古兰经》。它是安拉（SWTH）的启示，因为安拉（SWTH）说： Note on the rules: the original writes "the Messenger (PBUH)", which is a mention of the Prophet with an abbreviated honorific, so per the rules it should be followed by ﷺ. Applying that rule: 33. 圣训（Sunnah）包括使者ﷺ的言语、行为，以及他所认可的事情，这些都不属于《古兰经》。它是安拉（SWTH）的启示，因为安拉（SWTH）说：

33. The Sunnah consists of the sayings of the Messenger (PBUH), his actions and consent that has come from him, other than the Qur’an. It is revelation from Allah (SWTH), because Allah (SWTH) said:

“他也不凭私欲而言。那不过是所启示的启示。”[《星星》：3-4] 他（SWT）说：

“Nor does he speak of (his own) desire. It is only an Inspiration that is inspired.” [An-Najm: 3-4] He (SWTH) said:

“我只遵循启示给我的。”[尤努斯：15] 他（SWT）说：

“I only follow that which is revealed to me.” [Yunus: 15] He (SWTH) said:

“说：‘我只遵循启示给我的。’”[安阿姆：203] 他（SWT）说：

“Say: verily, I only follow that which is revealed to me.” [Al-An’aam: 203] He (SWTH) said:

“我只凭启示警告你们。” [Al-Anbiyaa: 45]

“I warn you only by the revelation (from Allah).” [Al-Anbiyaa: 45]

34. 圣训与《古兰经》一样，因为它是安拉的启示，也是安拉的沙里亚（教法）。在沙里亚层面上，尊贵的《古兰经》与圣训并无区别。二者都是 khiTaab ash-shaari'（立法者的言说），这是因为安拉（SWTH）说：

34. The Sunnah is like the Qur’an, because it is revelation from Allah and the Sharee’ah of Allah. There is no difference between the Noble Qur’an and the Sunnah in the Sharee’ah. Both of them are khiTaab ash-shaari’ (the speech of the Legislator), due to the saying of Allah (SWTH):

“凡使者（穆罕默德ﷺ）赐予你们的，你们就接受；凡他禁止你们的，你们就停止。”[退盟：7] 这里的“maa”（凡）是一种普遍性的表达形式。另外，安拉（SWTH）说：

“And whatsoever (maa) the Messenger (Muhammad (PBUH)) gives you, take it, and whatsoever (maa) he forbids you, abstain (from it).” [Al-Hashr: 7] The ‘maa’ is one of the forms of generality. Also He (SWTH) said:

“谁服从使者，就是服从了真主。”——《妇女章》：80节。真主（SWT）又说： Note on the rules applied: the original's "(PBUH)" is replaced by ﷺ after the Prophet's name, the Qur'an verse is rendered as a translation (not wrapped in braces), and "(SWTH)" is kept as "(SWT)" per the rules, with the verse reference in Chinese.

“He who obeys the Messenger (Muhammad (PBUH)) has indeed obeyed Allah.” [An- Nisaa’: 80] And He (SWTH) said:

“（然而）如果你们在任何事情上有分歧，就把它交给安拉和祂的使者（愿主福安之）去裁决。”［《妇女章》：59］因此，圣训与《古兰经》一样，同为伊斯兰教法的依据，此点并无任何分歧。

“(And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger (PBUH).” [An-Nisaa’: 59] Thus, the Sunnah is a Sharee’ah evidence, like the Noble Qur’an, without any difference.

35. 圣训是通过传述而传到我们这里的，其方式不同于《古兰经》。《古兰经》是以传递（的方式）传给我们的。那部高贵的《古兰经》，即降示给安拉的使者ﷺ的经典，他将其传达给了言语可以构成确凿证据的人们，并命令人们背诵和书写。它与降示给他时的原样完全一致地传到了我们这里。而圣训则是传述者向我们转述的，关于先知ﷺ所说、所做以及所认可之事的内容。因此，将某事认定为圣训，取决于传述者。

35. The Sunnah has reached us via narration, a manner unlike that of the Qur’an, which had been transmitted to us as transmission. The selfsame Noble Qur’an that was revealed to the Messenger of Allah (SWTH) - which he conveyed to people whose speech establishes a decisive proof, and which he ordered to be memorised and written - has been transmitted to us exactly the same as it was revealed to him. Whilst the Sunnah is what the narrators narrated to us concerning what the Messenger (PBUH) said, what he did and what he consented to. Thus, to consider something to be part of the Sunnah depends on the narrator.

36. 从先知(PBUH)处传述圣训的人，要么是圣门弟子（Sahaabah），要么是不属于圣门弟子的其他人。这是因为，并非每一个见过使者(PBUH)的人都是圣门弟子（Sahaabi），也并非每一个从他那里传述圣训的人都是圣门弟子。"Sahaabah"是一个阿拉伯词语，应依据其语言学上的含义来理解。"Sahaabi"在语言学上指任何符合"陪伴"之含义的人。没有任何沙里亚文本对"Sahaabi"的含义作出界定，因此其含义即是语言所指示的含义。据传，赛义德·本·穆塞厄卜说，圣门弟子的定义是：他必须与使者(PBUH)相伴一年或两年，或者参加过一两次战役。至于那些见过使者(PBUH)或从他那里传述圣训、却未曾陪伴他的人，则不是圣门弟子。因此，当安斯·本·马立克被问到："除了你之外，还有先知的圣门弟子在世吗？"他回答说："还有一些见过他的贝都因人，但至于那些陪伴过他的人，已经没有了。"

36. Those who narrated from the Prophet (PBUH) were either from the Sahaabah or other people who are not from the Sahaabah. This is because not everyone who saw the Messenger (PBUH) is a Sahaabi. Nor is everyone who narrated from him a Sahaabi. The word Sahaabah is an Arabic word, which is understood according to the linguistic indication. The word Sahaabi linguistically means anyone who fulfils the meaning of companionship. There is no Sharee’ah text defining the meaning of Sahaabi. So the meaning is that which the language has indicated. It has been narrated from Sa’eed b. al-Musayyab that the definition of Sahaabi is that “he must have spent a year or two (with the Messenger (PBUH)) or have gone to one or two battles (with the Messenger (pbuh)).” As for the one who saw the Messenger (PBUH) or narrated from him but did not accompany him, he is not a companion (Sahaabi) That is why when Anas b. Malik was asked: “Other than you, are there any companions of the Prophet left?” He said: “There are some people from the Bedouins who saw him, but as for those who accompanied him, no.”.

37. 每位穆斯林都必须接受圣门弟子（Sahaabi）的传述，并以之为证据。他不得拒绝，因为圣门弟子的可信性是由《古兰经》的确定性（qat'i）经文所证明的。凡是被证实属于迁士（Muhajireen）或辅士（Ansar）的人，其传述必须被确定地接受。穆斯林不得拒绝，因为那等于拒绝了安拉（SWTH）所赞扬、其可信性在高贵的《古兰经》中已被确立的人。

37. Every Muslim must accept the narration of a Sahaabi and to take it as proof. It is not allowed for him to reject it, because the trustworthiness of a Sahaabi is proven by of the definite (qat’i) text of the noble Qur’an. Anyone who is proven to be from the Muhajireen or from the Ansar, his narration must be definitely accepted. It is not allowed for a Muslim to reject it, because that would mean rejection of someone Allah (SWTH) has praised and whose trustworthiness is established in the Noble Qur’an.

38. 对于除圣门弟子（Sahaabah）之外的任何传述人，在引用其传述作为证据之前，必须先证明他在所传内容方面是“ʿadl”（可信赖的）且“ḍābiṭ”（精确的）。因此，只有在可信与精确的条件得到满足时，才能确定某人的可信度，从而将其所传的圣训视为圣行（Sunnah）的一部分。所以，人们必须考察圣训是从何人那里取得的。若某人的教派学说中包含使持有者成为卡菲尔（kaafir，不信者）的见解，或他允许为了支持其教派而编造关于使者（PBUH）的谎言，或为了召唤人们加入其派别而如此行事，或他允许为了伊斯兰的利益而说谎等，则不应从此人那里采纳圣训。这是因为使者（PBUH）说：

38. It is stipulated for any narrator, other than the Sahaabah, that before one cites his narration as proof, he is proved to be ‘adl (trustworthy) and dhaabit (precise) in regards to what he narrates. So the trustworthiness of a narrator, such that we consider his report a part of the Sunnah, cannot be established unless the conditions of trustworthiness and dhabt (precision) are fulfilled. Thus, one must scrutinise from whom the Hadeeth is taken. The narration is not taken from someone whose madh-hab contains an opinion that makes the one who adopts it a kaafir, or someone who allows lies to be said about the Messenger (PBUH) in order to support his madh-hab, or to call to his sect and encourage people to be part of it, or if he permits lying for the benefit of Islam etc. This is because the Messenger (PBUH) said:

“谁故意编造关于我的谎言，就让他在火狱中为自己预备一个座位。”凡是捏造关于安拉使者的谎言的人，必定已丧失了他的诚信。

“The one who deliberately lies about me let him reserve a place for himself in the Hellfire.” The one who lies about the Messenger of Allah has definitely lost his trustworthiness.