易卜杜阿德（Al-Ijtihaad）是一项集体义务（Fard ‘Ala-l-Kifaayah，即足够义务），因此，一个时代或时期不得没有能够推演新出现的问题（Masaa’il）与现实事务的沙里亚律例（Ahkaam Shar’iyah）的穆扎希德（Mujtahid）。只要任何时代有一位或多位穆扎希德存在，该时代的穆斯林便免除了罪责。这是因为生活中的新现实不断涌现，它们需要沙里亚律例来说明穆斯林对此应持的立场。除非知晓安拉对这些事务的裁定，否则无法将安拉的裁定施行于其上；这就使穆斯林有必要从沙里亚经文中获取此裁定的知识。这些经文中，有些以明确、显而易见的方式出现，无需进行易卜杜阿德；另一些则需要考察和易卜杜阿德，才能从中推导出裁定。例如，关于遗产分配（Mawaareeth）的经文提供了详细的律例，但在这一领域中，某些局部性的律例（Ahkaam Al-Juz’iyah）需要理解和努力才能推导或提取其裁定，比如“Al-Kalaalah”（无子嗣无父母的遗产问题）这一问题便是如此。原因在于，艾布·伯克尔（ra）曾被问及“Al-Kalaalah”，正如安拉（swt）的经文所提到的那样。

Al-Ijtihaad is Fard ‘Ala-l-Kifaayah (An obligation of sufficiency) and consequently it is not permissible for a time period or era to be free of a Mujtahid who is capable of deducing Ahkaam Shar’iyah for the issues (Masaa’il) and realities that newly arise. With the existence of a Mujtahid or more than one, in any given time period or era, the sin falls from the Muslims in that time. That is because new realities of life continuously arise and they require Ahkaam Shar’iyah that make clear what the position of the Muslims towards them should be. It is not possible to apply the Hukm of Allah upon them unless the Hukm of Allah in relation to them is known which makes it necessary for the Muslims to acquire knowledge of this Hukm from the Shar’iyah texts. Some of these texts have come in a clear and manifest manner which do not require Ijtihaad to be undertaken however others require examination and Ijtihaad in order to deduce the Hukm from them. For example, the Aayaat of the Mawaareeth (the inheritances) came providing detail for the Ahkaam however some of the Ahkaam Al-Juz’iyah (partial or branch rulings) within this area require understanding and effort to deduce or extract the ruling for the issue, like the Mas’alah (issue) of Al-Kalaalah for instance. That is because Abu Bakr (ra) was asked about Al-Kalaalah as mentioned in the Qawl of Allah (swt):

他(ra)说:“关于“卡拉拉”(Al-Kalaalah),我将说出我的见解。如果正确,那是来自真主;如果错误,那是来自我和沙坦。卡拉拉:指既没有父辈也没有子嗣的人”(即既无尊亲也无卑亲)。

And he (ra) said: “I will say in respect to Al-Kalaalah that which is my opinion. If it is correct, it is from Allah and if it is wrong, then it is from me and from the Shaytaan. Al-Kalaalah: The one who has no father(s) or son(s)” (i.e. no ascendants nor descendants).

要求穆斯林依照安拉所降示的内容来裁决和统治，意味着他们必须从这些经文（Nusoos）中推导出律法（Ahkaam）。因此，在每个时代，对于有能力的人来说，Ijtihaad（独立推理）都是Fard（义务），即集体义务（Fard Kifaayah）。如果有人承担并完成了这一任务，其余的人便不再负有此项义务。这是从以下原则出发的：

The obligation to judge and rule by what Allah (swt) has revealed upon the Muslims demands from them that they derive the Ahkaam from these Nusoos (texts) and as such Al-Ijtihaad is Fard upon those capable in every era and time i.e. it is a Fard Kifaayah (obligation of sufficiency). If some were to undertake and fulfil it then the obligation would fall from the rest. This is from the angle of the principle:

这是因为，对于真主所启示的内容进行裁决，在每一个问题上都只能通过伊ST提哈德（Ijtihaad）来完成。确实，真主的使者ﷺ也鼓励人们从事伊智提哈德（Al-Ijtihaad），他说： Note on the translation above: the system instruction calls for "(SWT)" to be kept, and "(swt)" in the source is the same honorific, so it is kept as written in the Chinese text where it appears. Since the instruction says the honorific is kept exactly as it is, the corrected version is below. 这是因为，对于真主（SWT）所启示的内容进行裁决，在每一个问题上都只能通过伊智提哈德（Ijtihaad）来完成。确实，真主的使者ﷺ也鼓励人们从事伊智提哈德（Al-Ijtihaad），他说：

That is because referring to what Allah (swt) has revealed for judgment cannot be accomplished in every issue except by Ijtihaad. Indeed, the Messenger of Allah (saw) encouraged the undertaking of Al-Ijtihaad when he said:

这一点也体现在使者（愿安拉赐福他并使他平安）派遣穆阿兹·本·哲白勒（愿安拉喜悦他）前往也门担任法官时所说的话中ﷺ：

And this is highlighted in what the Messenger of Allah (saw) said to Mu’aadh Bin Jabal (ra) when he sent him to be a judge in Yemen:

因此，圣门弟子（愿主喜悦他们）在使者（愿安拉赐福他并使他平安）在世时就进行伊贾提哈德，使者（愿安拉赐福他并使他平安）也认可了他们进行伊贾提哈德，并告知他们：做出正确伊贾提哈德的人将获得两份报酬，而犯错的人将获得一份报酬。

The Sahaabah (rah) were therefore performing Ijtihaad at the time of the Messenger of Allah (saw) and he approved of their performance of Ijtihaad, informing them that the one who makes the correct Ijtihaad will attain two rewards whilst the one who makes an error will attain one reward.

如果穆贾台希德通过他的伊贾提哈德得出一项沙尔仪的判断，那么这就是安拉对他而言（Fee Haqqihi）的判决，他不得放弃自己的伊贾提哈德而违背这一伊贾提哈德行事，除非出现以下情况之一：

If the Mujtahid arrives through his Ijtihaad to a Hukm Shar’iy, then it is the Hukm of Allah in respect to him (Fee Haqqihi) and it is not permissible for him to abandon his Ijtihaad and act contrary to this Ijtihaad except in one of the following circumstances:

A – 如果穆斯林的伊玛目(哈里发)在某一与他本人所持裁决不同的问题上采纳了一项沙里尔裁决,那么他就必须遵循伊玛目的意见。在艾布·伯克尔的哈里发时期,他(愿安拉喜悦他)将穆斯林的开支平均分配,不加区分,也不偏袒任何人;而欧麦尔(愿安拉喜悦他)则认为应当考虑伊斯兰中的先后次序。然而,欧麦尔(愿安拉喜悦他)在艾布·伯克尔(愿安拉喜悦他)的时代放弃了自己的个人判断(伊杰提哈德),而采纳了哈里发的裁决。等到他自己执政时,他才运用了自己的个人判断。

A – If the Imaam of the Muslims (Al-Khalifah) adopts a Hukm Shar’iy in an issue that is different to his Hukm, then he must follow the opinion of the Imaam. In the time of Abu Bakr’s Khilafah, he (ra) would divide the expenditures upon the Muslims equally without differentiation or preference whilst ‘Umar (ra) viewed that precedence in Islaam should be taken into consideration. However, ‘Umar (ra) abandoned his Ijtihaad in the era of Abu Bakr (ra) and adopted the adoption of the Khalifah. Then in the time of his Khilafah he applied his own Ijtihaad.

《沙里亚原则》中有言："伊玛目的命令可以消除争议或分歧"；另一条则说："伊玛目的命令在公开与私下都必须执行。"这意味着，无论公开还是私下，遵从哈里发所采纳的决定都是一项义务。

The Qaa’idah Ash-Shar’iyah states: ( Thecommand of the Imaam removes the dispute or difference) and ِِanother states: (The command of the Imaam is implemented openly and inwardly). This means that it is an obligation to follow the adoption of the Khalifah openly and secretly.

B – 如果放弃自己的伊智提哈德能够保全穆斯林的团结，就如奥斯曼（愿真主喜悦他）在被授予哈里发宣誓效忠时所做的那样：他同意依照真主的经典、其使者的逊奈，以及前两任哈里发艾布·伯克尔和欧麦尔（愿真主喜悦他们）的伊智提哈德来行事。那是因为穆斯林在向某人宣誓效忠时，附加了一个条件：他须遵循前两任哈里发在……方面的道路。569

B – If by abandoning his Ijtihaad it led to the preservation of the unity of the Muslims like what ‘Uthmaan (ra) did when he was given the Bai’ah for the Khilafah in the case where he agreed to act in accordance to the Kitaab of Allah, the Sunnah of His Messenger and to follow the Ijtihaadaat of the two former Khalifahs; Abu Bakr and ‘Umar (rah). That was because the Muslims stipulated and made conditional upon the one they wanted to pledge allegiance to that he would follow the path of the two former Khaleefahs in respect to the 569

因此，‘Uthmaan 为了维护穆斯林的团结，作出了这一让步，放弃了自己的 Ijtihaad。

manner of ruling. Consequently, ‘Uthmaan made this concession in regards to leaving his Ijtihaad in order to preserve the unity of the Muslims.

C – 更高的知识水平:如果一位穆佳塔希德(Mujtahid)看到有另一位穆佳塔希德比他更有学识,那么他可以放弃自己的个人见解,转而遵循那位穆佳塔希德的见解。这种情况在圣门弟子(rah)时代就曾发生。例如,艾卜·穆萨·阿什阿里(ra)会放弃自己的见解,采纳阿里·本·艾卜·塔利布(ra)的见解;而宰德(Zaid)则会放弃自己的见解,采纳乌班耶·本·凯尔卜(rah)的见解。

大多数学者认为，将Ijtihaad（独立思考推理）加以分割是不允许的，因此，穆贾塔希德（Mujtahid，有资格进行独立推理的学者）不得在Al-Mu'aamalaat（社会交易事务）中进行Ijtihaad，而在Al-'Ibaadaat（功修）中进行Taqleed（盲从与遵循）。这是因为Ijtihaad与Taqleed是两种相互对立的概念，二者不会在同一个人身上并存或结合。

The majority of the ‘Ulamaa have viewed that it is impermissible to partition Ijtihaad and so it is not permissible for the Mujtahid to make Ijtihaad in Al-Mu’aamalaat (societal transactions) and make Taqleed (imitation and following) in Al-‘Ibaadaat (acts of worship). That is because Ijtihaad and Taqleed are two opposing meanings that do not meet or come together within a single person.

有些马立克学派的学者和一些罕百里学派的学者，以及扎希里学派，认为伊jtihād（独立思考，即ijtihād）是可以分割的。因此，对于那些在语言学领域或各门学科方面的知识，以及在沙里尔（伊斯兰教法）领域的知识，足以让他推导出某一具体问题（Mas'alah）的裁决的人，他就应当对该问题进行伊jtihād，而对于其他问题，则应当进行taqlīd（仿效）。

Some of the Maalikiyah and some of the Hanaabalah in addition to the Zhaahiriyah said that Ijtihaad can be partitioned. Consequently, the one who has knowledge of the linguistic areas or disciplines of knowledge and Shar’iyah areas sufficient for him to derive the Hukm of a particular Mas’alah (issue), then he should make Ijtihaad in that and make Taqleed to others in other than that.

许多伊玛目在被问到自己不知道答案的问题时，会回答说：“我不知道”（Laa Adriy），这一点曾有记载，例如马立克伊玛目和沙斐仪伊玛目等人都有此类记述。

Many of the A’immah (Imaams) used to respond to questions by saying: ‘I don’t know’ (Laa Adriy) if they did not know the answer as has been reported from Al-Imaam Maalik and Al-Imaam Ash-Shaafi’iy amongst others.

因此，依照伊斯兰教法（沙里亚），将**伊志提哈德**（Ijtihaad）加以分割是允许的。

Therefore, partitioning the Ijtihaad is permissible in accordance to the Shar’a.

ijtihād 只在那些含有 Zhanniy（或然性）Dalaalah（所指示之义）的经文（Nusoos）范围内进行。至于含有 Qat'iy（确定性）Dalaalah（所指示之义）的经文，则不允许对其进行 ijtihād。

Ijtihaad takes place in respect to the Nusoos that contain a Zhanniy (speculative) Dalaalah (indication or implication). As for the texts which contain a Qat’iy (definite) Dalaalah (implied meaning), then it is not permitted to undertake Ijtihaad in respect to them.

"伊贾提哈德"（Ijtihaad）涉及推导实践性的伊斯兰教法律条例（Ahkaam Ash-Shar'iyah），而不适用于信条（Aqaa'id）。这是因为信仰（Aqeedah）必须是"Yaqeeniy"（确定的、肯定的），即在传述上是"Qat'iy Ath-Thuboot"（确定可靠的），在含义上是"Qat'iy Ad-Dalaalah"（确定明确的）。因此，对信仰不存在进行伊贾提哈德的余地，因为禁止以"Zhann"（臆测或不确定之物）来确立信仰。安拉（SWT）说：

Also, Ijtihaad relates to deriving the practical Ahkaam Ash-Shar’iyah and does not take place in respect to the Aqaa’id (beliefs). That is because it is obligatory for the Aqeedah to be Yaqeeniy (certain and definite) i.e. Qat’iy Ath-Thuboot and Qat’iy Ad-Dalaalah (Definite in transmission and meaning). There is therefore no place for Ijtihaad to be undertaken in respect to it as it is prohibited for the Aqeedah to be taken by way of Zhann (speculation or that which is indefinite). Allah (swt) says: