正如启示（wahy）以不同的方式（直接与间接）和形式（异象与言语）降示，所降示的启示种类也有所不同：《古兰经》、圣训中的圣训（hadeeth qudsee，即圣圣训/神圣圣训）以及先知（ﷺ）的圣训。

Just as the wahy was conveyed by different methods (direct and indirect) and forms (visions and speech), there were variations in the types of revelation which were conveyed: the Qur’aan, hadeeth qudsee, and hadeeths of the Prophet (ﷺ).

以《古兰经》形式的启示，被定义为安拉以阿拉伯语启示给先知穆罕默德ﷺ的话语，其文体与结构具有非凡的、无法模仿的奇迹性，诵读它本身即是一种崇拜行为。另一方面，以圣训圣句（hadeeth qudsee）形式的启示，则简单地被定义为安拉以阿拉伯语启示给先知穆罕默德ﷺ的话语。此类圣训是指先知ﷺ直接将话语归于安拉的圣训，例如他说“安拉说……”或“你们的主说……”，又或者是圣门弟子说：“先知ﷺ传述自他的主……”。24

Wahy in the form of the Qur’aan is defined as Allaah’s word revealed to Prophet Muhammad (ﷺ) in Arabic, whose style and construction is miraculously inimitable and whose recitation is a form of worship.23 On the other hand, wahy in the form of hadeeth qudsee is defined simply as Allaah’s word revealed in Arabic to Prophet Muhammad (ﷺ). Such hadeeths are those in which the Prophet (ﷺ) attributes statements directly to Allaah, saying, for example, “Allaah said...” or “Your Lord said....” or the sahabee says, “The Prophet (ﷺ) reported from his Lord...”24

关于先知的圣训，可以分为两大类。第一类是先知基于自己的判断（ijtihaad）所作的言论。这类言论不被视为启示（wahy）。然而，即便是这一类，也与启示有间接的联系：如果他的言论有误，就会由启示加以纠正；如果正确，则因没有启示而得到认可。[25] 第二类是含义由启示而来、但措辞出自先知自己之口的圣训。这是先知圣训中唯一可以被正当地视为启示的部分。

As for the hadeeths of the Prophet (ﷺ), they can be divided into two main categories. The first consists of statements of the Prophet (ﷺ) based on his own reasoning (ijtihaad). Such statements are not considered to be wahy. However, even this category is indirectly connected with wahy, because his statements were either corrected by revelation if incorrect, or approved by the absence of revelation if correct.25 The second category is prophetic statements whose meanings were revealed (wahy), but whose expressions were in the Prophet’s own words. This is the only part of the hadeeths of the Prophet (ﷺ) that can rightly be considered wahy.