在“Al-Ijtihaad”中的各个学派（Madhaahib），如沙斐仪学派（Madh’hab Ash-Shaafi’iy）、哈乃斐学派（Abu Hanifah）和马立克学派（Al-Maalikiy）等，都是伊斯兰教法学（Fiqh）的学派，其名称取自为其确立了伊jtihad原则与方法的伊玛目穆జtahid们。在这些学派中，有些至今仍然存在，并拥有追随者，例如四大学派以及伊玛目贾法尔学派（Madh’hab Al-Imaam Ja’far）。也有一些学派已经消失，在我们当今时代没有追随者，例如苏夫扬·萨乌里学派（Madh’hab Sufyaan Ath-Thawri）、伊玛目泰伯里学派（Madh’hab Al-Imaam At-Tabari）和伊玛目奥扎仪学派（Madh’hab Al-Imaam Al-Awzaa’i）等。

The Madhaahib in Al-Ijtihaad, like the Madh’hab Ash-Shaafi’iy, Abu Hanifah and Al-Maalikiy amongst others, are schools of Fiqh that have taken the names of the A’immah Al-Mujtahideen who set down the principles and methodologies in relation to Ijtihaad for them. From amongst these Madhaahib are those which are still existing today and have followers like the four Madhaahib and the Madh’hab of Al-Imaam Ja’far. There are also those which have been blotted out and do not have followers in our current age like the Madh’hab of Sufyaan Ath-Thawri, the Madh’hab of Al-Imaam At-Tabari and the Madh’hab of Al-Imaam Al-Awzaa’i amongst others.

所有这些学派无一例外都是从伊斯兰教法的经文中推导出其律例的。因此，它们并不构成伊斯兰教法的证据（Hujjah），反而是伊斯兰教法构成了对它们的证据。每个学派所流传的著名说法或口号如下："我的观点是正确的，但可能有误；别人的观点是错误的，但可能正确。"有鉴于此，某学派的穆格利德（追随者）必须理解以下几点：

All of these Madhaahib without exception deduced their Ahkaam from the Shar’iyah texts. They therefore do not represent a proof (Hujjah) for the Islamic Shar’iyah but rather it the Islamic Shar’iyah which represents a Hujjah (proof) over them. The famous statement or slogan attributed to each of the Madh’hab was as follows: “My opinion is correct but open to error and the opinion of someone else is wrong but open to being correct”. In light of this, it is necessary for the Muqallid of a Madh’hab to comprehend the following:

1 – 今日遵循这些教法学派的理由，在于穆斯林中普遍缺乏Ijtihaad（独立判断），而这些教法学派使其追随者了解生活中所需遵守的实际沙里亚律例（Ahkaam Ash-Shar'iyah），从而能够坚守并遵行伊斯兰教。

1 – The justification for following these Madhaahib today is the wide absence of Ijtihaad amongst the Muslims and that these Madhaahib make their followers aware of the practical Ahkaam Ash-Shar’iyah that are necessary for them in their lives for them to be able to adhere to and abide by Islaam.

2 – 跟随某一学派的穆格利德（追随者）不应对该学派抱有盲目的偏执（At-Ta’assub）。因此，如果他已明显看出自己所遵循的学派在某个具体问题上有误，而正确的观点存在于另一学派之中，那么他应当遵循他认为最有可能正确（Ghalabat Azh-Zhann）的那一观点。

2 – The Muqallid of the Madh’hab should not have blind devotion (At-Ta’assub) to that Madh’hab. As such, if it becomes plainly evident to him that the Madh’hab that he follows has made a mistake in a particular issue and that the correct opinion is within another Madh’hab, then he should follow that which he believes most likely (Ghalabat Azh-Zhann) to be correct.

3 – 各教法学派在推导某些律例时的分歧,是一种健康的现象,而非某些人所想象的不健康或疾病的征兆。这是因为人们的头脑与理解力各不相同,这源于安拉(SWT)在人的天性(Fitrah)中所造就的个体差异。因此,穆智台希德(Mujtahideen)在推导(Istinbaat)与理解上存在分歧,而这种在伊智提哈德(Ijtihaad)中的分歧,早在先知穆罕默德ﷺ在世时,便已在圣门弟子(rah)之间发生。先知ﷺ认可了这种做法,并说明:穆智台希德的伊智提哈德正确时可获得两份回报,而犯错的穆智台希德则获得一份回报。因此,伊智提哈德中的错误在教法(Shar'a)上是被允许的,无意中陷入错误的人同样会获得回报。

3 – The differences between the Madhaahib in relation to the deduction of some of the Ahkaam is a healthy manifestation and not an unhealthy one or sign of sickness, as some imagine. That is because the minds and understandings of people differ based upon the individual differences that Allah Ta’Aalaa has created within the Fitrah (nature) of people. For that reason, the Mujtahideen differ in their Istinbaat (deduction) and understanding and this difference in Ijtihaad occurred in the time of the Messenger of Allah (saw) amongst the Sahaabah (rah). He (saw) approved of that and explained that the Mujtahid attains two rewards when his Ijtihaad is correct and that the Mujtahid who errs attains one reward. Consequently, making an error in the Ijtihaad is permitted by the Shar’a and the one who unintentionally falls into error is rewarded.