1 ——一些学者,包括 Abu Ishaq Al-Marouziy,认为:如果穆盖利德(追随者)从每一个学派中选取对自己最容易、最轻松的主张,那么他就犯了法斯格(明显的违命),也就是说,他是有罪且违抗命令的。

1 – Some of the ‘Ulamaa, including Abu Ishaq Al-Marouziy, said that if the Muqallid took that which was easiest and lightest upon him from every Madh’hab, then he would have committed Fisq (clear disobedience) meaning that he would be sinful and disobedient.

然而,汉巴里学派(Hanaabilah)specified:只有当mujtahid选择最轻松、最容易的做法时,才构成明显的违法(Fisq)。伊玛目艾哈迈德·本·罕百勒(Al-Imaam Ahmad Bin Hanbal)说:如果一个人在饮品(Nabeedh)问题上遵循库法人的观点,在音乐(As-Samaa')问题上遵循麦地那人的观点,在暂时婚姻(Al-Mut'ah)问题上遵循麦加人的观点,那么他就是Faasiq。而汉巴里学派认为,Fisq只针对mujtahid;至于muqallid即普通信徒(Al-'Aammiy),如果他在这些问题上进行taqleed,则不构成Fisq。

That is whilst the Hanaabilah specified the Fisq (clear disobedience) to the Mujtahid if he was to follow what was the lightest and easiest upon him. Al-Imaam Ahmad Bin Hanbal said: If a man acted in accordance to the opinion of the people of Kufa in respect to Nabeedh (beverage), the people of Al-Madinah in respect to As-Samaa’ and the people of Makkah in regards to Al-Mut’ah (temporary marriage), then he would have been a Faasiq. And the Hanaabilah specified the Fisq to the Mujtahid whilst the Muqallid Al- ‘Aammiy, if he was to make Taqleed in respect to that, he would not have committed Fisq.

伊玛目艾哈迈德提及前面所说的三件事，是因为库法人允许饮用奈比兑（Nabeedh），麦地那人允许听 As-Samaa’（即聆听歌曲和乐器），麦加人则允许 Mut’ah 婚姻。

Al-Imaam Ahmad mentioned the three matters previously mentioned because the people of Kufa used to permit Nabeedh, the people of Al-Madinah used to permit As-Samaa’ (listening to songs and instruments) and the people of Makkah permitted the Mut’ah marriage.

2 – 至于‘Izz ud-Deen ‘Abdis Salaam,他说:考察穆జ્તahid(努力求知者)所做的行为。如果该行为属于在沙里亚中其禁止为人所广知的事项,那么他就犯了罪;如果不是,那么他就没有犯罪。因此,他将遵循“Rukhas”(宽限、特许)的范围限定在其禁止并非广为人知的事项之内。

2 – As for ‘Izz ud-Deen ‘Abdis Salaam, then he said: The action that the Mujtahid does is examined. If it is from that which its prohibition is widely known in the Shar’a then he would have sinned and if it was not, then he would not have. He therefore restricted or specified the following of the Rukhas to that which its Tahreem (prohibition) was not widely known.

3 – 一些学者,包括伊本·欧尔-希玛姆,说:没有任何障碍阻止遵循“ルخصة”(宽容之法),因为人可以依照对自己更轻松的裁定而行。这是在穆very… Let me correct that and provide a clean translation: 3 – 一些学者,包括伊本·欧拉-希玛姆,说:没有任何阻碍禁止遵循宽容之法(Rukhas),因为允许人依照对他而言较为轻松的裁定去遵行。这是指穆勒利德(Muqallid)在该问题中并未依照另一条裁定行事的情况。他们说:安拉的使者ﷺ曾喜爱对众圣门弟子(愿安拉喜悦他们)较为轻松的事。

3 – Some of the ‘Ulamaa, including Ibn ul-Himaam, said: There is no preventer (Maani’) preventing the following of the Rukhas as it is permitted for the person to follow according to what is the lightest upon him. That is in the case where the Muqallid has not acted in accordance to another Hukm within the Mas’alah (issue). They would say that the Messenger of Allah (saw) used to love that which was lighter for the Sahaabah (rah).