圣门弟子（Sahaabiy）的“拉伊”（个人见解）应当视为其个人的“伊吉particular”（ijtihad，独立判断）。因此，它不能作为沙里尔的证据（Daleel Shar'iy）来使用。这是因为真主（SWT）说：

The Ra’y (opinion) of the Sahaabiy is to be viewed from the perspective of it being his Ijtihaad and as such it is not used as a proof upon the basis of it being a Daleel Shar’iy. That is because Allah (swt) said:

这段经文的隐含之义（Mafhoom）是：你们不可接受除了安拉的使者之外的任何人给你们带来的东西。安拉（SWT）说：

The Mafhoom (implied meaning) of this Aayah is that you do not take anything that has come to you from other than the Messenger of Allah (saw). And Allah (swt) said:

因此,当出现分歧时,回归到安拉的经典和祂的使者的逊奈是必须的。然而,回归到圣门弟子(Sahaabiy)的观点、他的伊జ提哈德或他所作的裁决,并不属于回归安拉和祂的使者的含义之内。

Therefore, at the time of the occurrence of difference, referring back to the Kitaab of Allah and the Sunnah of His Messenger is obligatory. Referring to the opinion of the Sahaabiy or his Ijtihaad or judgments that he has passed does not however fall under the meaning of referring back to Allah and His Messenger.

此外,圣门弟子(愿安拉喜悦他们)一致公认(伊杰玛尔),允许圣门弟子中有资格进行独立判断(伊吉提哈德)的人持有彼此相反的见解。如果他们的见解和独立判断构成一个证据(胡贾),情况就不会如此。圣门弟子(愿安拉喜悦他们)在一些问题上存在分歧,彼此持有相反的见解,例如在三次休妻的问题上,艾布·伯克尔与欧麦尔意见不同;又如伊拉克土地在参战者之间的分配问题上,欧麦尔与比拉勒意见不同。由此可见,圣门弟子的见解、他们的独立判断以及他们作出的裁决,并不构成伊斯兰教法证据(阿迪拉·沙尔仪)中的一个依据,例如《古兰经》、圣训和类比推理(嘎亚斯)。

In addition, the Sahaabah (Ridwaan Allah ‘Alaihim), agreed (Ijmaa’) upon the permissibility of the Mujtahid Sahaabah holding contrary opinions to each other. If their opinions and Ijtihaadaat had represented a Hujjah then that would not have been the case. The Sahaabah (rah) differed in Masaa’il (issues) and they held opinions contrary to one another like in the Mas’alah of At-Talaaq (divorce) by three pronouncements where Abu Bakr and ‘Umar differed or like the issue of the distribution of the land of Iraq amongst the fighters where ‘Umar and Bilaal differed. From this, it is evident that the opinions of the Sahaabah and their Ijtihaadaat and judgments that they passed do not represent a Daleel from amongst the Adillah Ash-Shar’iyah like the Kitaab, the Sunnah and Al-Qiyaas.

然而,圣门弟子(Sahaabah)在伊斯兰教中享有崇高的地位,仅次于众先知(Anbiyaa),因为安拉(SWT)在《古兰经》和圣训中明确地赞扬了他们。

However, the Sahaabah occupy a standing in Islaam and it is the highest standing after the Anbiyaa (prophets) as Allah (swt) has praised them explicitly in the Qur’aan and the Ahaadeeth.

因此,穆斯林非常重视搜集他们的意见、伊jtihād(独立判断)的成果以及裁决(或判定),并且像传述先知的圣训一样传述它们。因此,凡是圣训著作,都包含着圣门弟子的意见,包括布哈里的《圣训集》、穆斯林的《圣训集》以及《穆宛塔》等。

Due to that, the Muslims were very concerned to collect their opinions, Ijtihaadaat and judgments (or verdicts) and they related them just as they related the Prophetic Hadeeth. As such, there is no book of Hadeeth except that it includes within it opinions of the Sahaabah and that includes the Hadeeth collections of Al-Bukhaari, Muslim and the Muwatta amongst others.

事实是，圣门弟子的伊吉提哈德比起后人的伊吉提哈德，更接近宗教和真实可信的圣训（Sunnah As-Saheehah）。这是因为，圣门弟子在陈述自己的见解时，很可能是从先知ﷺ那里听过此事，或是从另一位听过先知ﷺ教导的圣门弟子那里听说的。这样，他在给出判决时，可能并未说明其所依据的具体经据。

The reality of the matter is that the Ijtihaadaat of the Sahaabah are closer to the Deen and the Sunnah As-Saheehah as compared to the Ijtihaadaat of others who came after them. That is because it is quite possible that the Sahaabiy, when providing his opinion, had heard it spoken from the Nabi (saw) or from another Sahaabah who had heard it from the Messenger (saw). He would have provided the verdict of the Hukm in this case without relating the specific Daleel that it was based upon.