《伊justihād》的类别： Note: "Al-ijtihaad" transliterated as 伊jtihād. Correct rendering: 《伊智提哈德》的类别： - 《Al-Waadih Fee Usool ul-Fiqh》 | Quran Course

《伊justihād》的类别： Note: "Al-ijtihaad" transliterated as 伊jtihād. Correct rendering: 《伊智提哈德》的类别： - 《Al-Waadih Fee Usool ul-Fiqh》 | Quran Course

他是能够确立乌苏勒·菲格赫（伊斯兰教法根本原理）原则（Qawaa'id）的穆智台希德。他确立乌苏勒的根基，并确立他在其伊智提哈德中所受约束和限制的原则。他对菲格赫的所有问题都进行伊智提哈德，这是因为伊智提哈德的所有条件在他身上都已充分具备。这类穆智台希德的例子包括各教法学派的伊玛目，如沙斐仪伊玛目、艾布·哈尼法、伊玛目艾哈迈德·本·罕百里、伊玛目马立克、伊本·哈兹姆和贾法尔·萨迪格等。

He is the Mujtahid who has the capability to set the Qawaa’id (principles) of Usool ul-Fiqh. So he sets the foundations of the Usool and sets the Qawaa’id that he is bound and restricted to in his Ijtihaad. He undertakes or embarks on Ijtihaad in all of the Masaa’il of Fiqh and that is because all of the conditions of Ijtihaad are amply fulfilled within him. Examples of such a Mujtahid include the A’immah (Imaams) of the Madhaahib (schools of Fiqh) like Al-Imaam Ash-Shaafi’iy, Abu Haneefah, Al-Imaam Ahmad Bin Hanbal , Al-Imaam Maalik, Ibn Hazm and Ja’far As-Saadiq amongst others.

这并不意味着完全独立的穆ജ्तहिद（Mujtahid Al-Mutlaq）掌握每一条律例的知识，因为这并非其本意。原因在于这并不是人的实际情况，即便是圣门弟子（rah）也曾在大量问题（Masaa’il）上有所停顿，例如‘Umar（ra）在Messenger（saw）去世后对拒不交纳天课（Zakaah）者是否出兵的问题，或Abu Bakr（ra）在祖母继承权（Mas’alah）问题上的情况。又如Al-Imaam Maalik的例子：他被问及40个问题（Mas’alah），其中36个他回答道：“ريِدْ أ ل”（我不知道）。

This does not however mean that the Mujtahid Al-Mutlaq has ‘Ilm (knowledge) of every single Hukm as this is not what is meant. That is because this is not the reality of the human being and even the Sahaabah (rah) had cause to pause at a great number of issues (Masaa’il) like ‘Umar (ra) in respect to fighting those who withheld the paying of the Zakaah following the death of the Messenger (saw) or Abu Bakr (ra) in respect to the Mas’alah (issue) of the inheritance of the grandmother. Or like the example of Al-Imaam Maalik when he was asked questions in 40 Mas’alah (issues) and replied in respect to 36 of them: ‘ريِدْ أ ل) ‘I do not know).

实际上,所指的是:Mujtahid Al-Mutlaq(绝对的穆贾台希德)具备在伊智particular方面的潜能与能力,使他能够考察、推演(Istinbaat),并在许多涵盖整体伊斯兰教法(Ahkaam Ash-Shar'iyah)的一般性教法问题上确立根本原则(Usool)与规则(Qawaa'id)。因此,便产生了相应的教法学(Fiqh),如沙斐仪(Ash-Shaafi'iy)或艾布·哈尼法(Abu Haneefah)及其同类的教法学;并且,在伊智提哈德方面,他会被归于一个学派(Madh'hab),即其门生在他之后所遵循的一套特定方法。例如四大著名学派、扎法里学派(Ja'fari Madh'hab)和宰希里学派(Zhaahiry Madh'hab)等。

Rather, what is meant, is that the Mujtahid Al-Mutlaq has the potential and capability in respect to Ijtihaad that makes him capable of examining, deducing (Istinbaat) and laying down or setting the Usool and Qawaa’id in a number of Fiqhiy issues that encompass in a general manner the Ahkaam Ash-Shar’iyah as a whole. As a result, Fiqh is produced like that of the Fiqh of Ash-Shaafi’iy or Abu Haneefah and its likes and a Madh’hab is attributed to him in respect to the Ijtihaad i.e. a specific methodology that his students proceed upon after him. That is like the four well-known Madhaahib, the Ja’fari Madh’hab and the Zhaahiry Madh’hab amongst others.