有人提出，关于某一问题，圣训之间往往看似相互矛盾。由此，他们得出结论：应当拒绝这两段看似矛盾的圣训；甚至有人宣称，整个逊奈都必须被拒绝。这两种做法都是完全错误而荒谬的。然而，人们可能会问：如果两段圣训之间看似存在矛盾，应当如何处理呢？

Some have raised the point that there often appears to be conflicting Ahadith on an issue. As a result, they have reached to the conclusion that we have to reject both of these seemingly conflicting Ahadith and others have even declared that the entire Sunnah must be rejected. Both of these approaches are completely wrong and absurd. However, one may wonder what should be done if there seems to be a conflict between two Ahadith?

首先，使者（愿主福安之）的言行之间绝不可能存在冲突，除非属于废止的情况。使者ﷺ说： Note: the original writes "(saw)" after "the Messenger", which is replaced by ﷺ per the rules; "(saw)" itself is not kept.

Firstly there can be no conflict whatsoever between the sayings and / or actions of the Messenger (saw) except in such cases of abrogation. The Messenger (saw) said:

“我以前曾禁止你们去探访坟墓，现在你们去探访吧。”（穆斯林、艾布·达伍德、奈萨仪和哈基姆）

“I used to prohibit you from visiting the graveyards, now go and visit them.” (Muslim, Abu Dawud, An-Nisai & Al-Hakim)

在这段圣训中，先知（愿主赐他平安）曾禁止穆斯林探访墓地，然而这一规定已被圣训的最后一句所废止。

In this Hadith the Prophet (saw) used to prohibit Muslims from visiting the graveyards, however this rule is abrogated by the last phrase of the Hadith.

对于废止（naskh）的情况，不能以此为由拒绝圣训（Sunnah），因为废止的概念本身就是伊斯兰教的组成部分。此外，即便《古兰经》中发生了废止，被废止的也不是经文本身，而是从经文中推导出的律例被废止。因此，不能因为某节经文的律例被废止，就将这节经文从《古兰经》中删除。

The rejection of the Sunnah cannot be claimed due to the cases of abrogation because the concept of abrogation is part of Islam. Also, in cases where abrogation occurs in the Qur‟an, the Ayah is not abrogated, rather the rule, which is extracted from the Ayah, is abrogated. Consequently, one cannot delete an Ayah from the Qur‟an because its rule is abrogated.

其次,有时圣门弟子(愿真主喜悦他们)报道了先知(ﷺ)的各种不同行为。例如,有报道说先知(ﷺ)礼拜时双手放在胸前,也有人说他(ﷺ)的双手放在肚脐以下的部位。这并不表示存在矛盾,而是说明他(ﷺ)两种姿势都曾被人看到,并且礼拜中这两种做法都是被允许的。

Secondly, sometimes the Sahabah (ra) reported a variety of actions by the Prophet (saw). For example, there are reports that he (saw) made Salah with his (saw) hands on his (saw) chest, and others said his (saw) hands were on his midsection. This doesn‟t indicate a conflict, rather, it illustrates that he (saw) was seen doing both and that either action is permissible during the Salah.

第三，如果先知（saw）的言语与行为之间表面上存在矛盾，那么这一行为是专门针对他（saw）本人的，而文字或言辞则是针对穆斯林的。例如，他（saw）曾连续日夜斋戒，而他（saw）却禁止圣门弟子（ra）这样做。 Note: the rules require ﷺ after mentions of the Prophet and the Messenger; here the original uses "(saw)" as the honorific, which the rules say to replace with ﷺ. Applying that rule: 第三，如果先知ﷺ的言语与行为之间表面上存在矛盾，那么这一行为是专门针对他ﷺ本人的，而文字或言辞则是针对穆斯林的。例如，他ﷺ曾连续日夜斋戒，而他ﷺ却禁止圣门弟子（ra）这样做。

Thirdly, if there is a seeming conflict between the speech and action of the Messenger (saw), then this action is specifically for him (saw), while the text or the statement is for the Muslims. An example of this is that he (saw) used to continuously fast day and night, while he (saw) prohibited the Sahabah (ra) from this practice.

关于向非穆斯林寻求帮助，我们可以看到以下圣训：

Regarding seeking the help of non-Muslims, we find the following Ahadith:

据阿伊莎·宾特·艾布·伯克尔(愿真主喜悦她)传述：有一次，先知ﷺ在前往白德尔战役的途中，在一个名叫哈拉图尔·瓦卜拉的地方，一位十分著名、勇敢的人加入了他的队伍。众圣门弟子(愿真主喜悦他们)见到他都非常高兴。那人见到先知ﷺ后说：“我是来与你一同作战，并分享战利品的。”先知ﷺ便问他：“你信仰真主(SWT)和祂的使者ﷺ吗？”那人回答：“不信。”先知ﷺ告诉他回去，因为我们(穆斯林)不寻求多神教徒的帮助。先知ﷺ继续前往白德尔，直到抵达沙贾拉。那人又来到先知ﷺ面前，把之前对先知ﷺ说过的话重新说了一遍。先知ﷺ问了他之前问过的同样的问题，然后告诉他回去，因为先知ﷺ不寻求多神教徒的帮助。于是那人便返回了。后来，那人在拜达ﷺ又追上了先知ﷺ。先知ﷺ再次问他：“你信仰真主(SWT)和祂的使者ﷺ吗？”那人回答：“信。”于是先知ﷺ告诉他快去参战。(穆斯林圣训实录与艾哈迈德圣训集)

In one situation Aisha bint Abu Bakr (ra) reported: “That when the Prophet (saw) was on his (saw) way to the battle of Badr, a very well known courageous man joined him at a place called Harratul Wabra. So the Sahabah (ra) were very pleased to see him. When the man saw the Prophet (saw), he said, “I have come to fight with you and to get a share of the war booty.” So the Prophet (saw) asked him, “Do you believe in Allah (swt) and His Messenger (saw)?” The man replied, “No”. The Prophet (saw) told him to return back since we (the Muslims) do not seek help from the Mushriks. The Prophet (saw) proceeded on his way to Badr until he reached Al-Shajara. The man came again and told the Prophet (saw) what he had told him (saw) earlier. The Prophet (saw) asked him the same question he (saw) had asked the man before and then told him to return back since he (saw) does not seek help from the Mushriks. As a result, the man returned back. The man joined the Prophet (saw) again at Baida‟ah. So the Prophet (saw) asked him again, “do you believe in Allah (swt) and His Messenger (saw).” The man replied, “Yes”, and then the Prophet (saw) told him to hurry up and go fight.” (Muslim & Ahmad)

在另一次场合，艾哈迈德·拜海给伊（Al-Bayhaqi）说：所谓“沙希赫”（sahih，可靠圣训）的，是阿卜杜拉大学者（Al-Hafidh Abu Abdullah）通过一条传述链告诉我们的，该传述链经由阿布·哈米德·萨伊迪（Abu Hameed as-Sa‟idi），他说：

On another occasion, Al-Bayhaqi said: The authentic (sahih) is what Al-Hafidh Abu Abdullah informed us via a chain leading to Abu Hameed as-Sa‟idi who said:

“据记载，先知ﷺ前往乌侯德战役途中，行至 Dhanniyatul Wada‟a 时，遇见一支队伍，便问：‘他们是谁？’圣门弟子们告诉他说，他们来自 Banu Qaynuqa‟a 部落，是阿卜杜拉·本·赛俩姆的族人。于是先知ﷺ问他们：‘你们愿意皈依伊斯兰吗？’他们拒绝了这一提议。于是先知ﷺ下令让他们离开，并说：‘我们不寻求多神教徒的帮助。’后来，他们便皈依了伊斯兰。”（Al-Baihaqi）

“It is reported that the Prophet (saw) was on his (saw) way o the battle of Uhud until he reached Dhanniyatul Wada‟a. Here, he (saw) met a regiment and asked, who are they? The Sahabah (ra) told him (saw) they were from Banu Qaynuqa‟a, the faction of Abdullah Bin Salaam. So the Prophet (saw) asked them, will you become Muslims. They declined the offer. As a result, the Prophet (saw) ordered them to leave saying „We do not seek help from the Mushriks.‟ Thus, they became Muslims.” (Al-Baihaqi)