第九条 - 《哈里发国草案宪法》

ijtihad（伊吉提哈德，独立思考推理）是一项足够义务（فرض كفاية），每位穆斯林在具备其全部前提条件的情况下，都有权进行伊吉提哈德。

Ijtihad is a duty of sufficiency and every Muslim reserves the right to perform Ijtihad provided he meets all its prerequisites.

伊斯兰教法规定，从立法者的言辞中推导沙里亚法则——即从真主（subhanahu wa ta'ala，SWT）启示给真主的使者（ﷺ）的沙里亚经文中推导法则——是穆斯林的一项义务。关于伊智提哈德（Ijtihad）是一项义务，已有多段圣训予以证实。先知（ﷺ）说：

The Islamic Shari’ah has made Ijtihad to deduce the Shari’ah rules from the address of the Legislator – i.e. from the Shari’ah texts which are revealed by Allah (swt) to the Messenger of Allah (pbuh) - an obligation upon the Muslims. The fact that Ijtihad is an obligation has been confirmed through several narrations. The Messenger of Allah (pbuh) said:

. إِذَا حَكَمَ الْحَاكِمُ فَاجْتَ هَدَ ثُمَّ أَصَابَ فَ لَهُ أَجْرَانِ، وَإِذَا حَكَمَ فَاجْتَ هَدَ ثُمَّ « » أَخْطَأَ ف لَهُ أَجْرٌ .

“当法官运用其判断能力并作出正确的裁决时，他将获得双倍的回报；而当他运用判断却犯了错误时，他将获得一份回报。”（由阿慕尔·本·阿绥一致传述）他还说：

“When a judge utilizes his skill of judgement and comes to a right decision, he will have a double reward, but when he uses his judgement and commits a mistake, he will have a single reward.” (agreed upon through Amru Bin Al-Aas). He also said:

. » وَرَجُلٌ قَضَى لِلنَّاسِ عَلَى جَهْلٍ فَ هُوَ فِي النَّارِ «.

“一个人在没有知识的情况下裁决世人，他就在火狱之中”（由《逊南集》的编纂者、阿勒-哈基姆和阿勒-泰伯拉尼所转述，其传述链为沙希赫）。这表明，裁决者必须熟悉自己所裁决的事务。另有传述称，他曾对伊本·麦斯欧德说：

“and a man judged people without knowledge, he is in Hell fire” (transmitted by the compilers of the Sunan and Al- Hakim and Al-Tabarani with a Sahih chain). This confirms that the judge must be acquainted with what he judges on. It is also reported that he said to Ibn Mas’ud:

. اقْضِ بِالْكِتَابِ وَالسُّ نَّةِ إِذَا وَجَدْتَ هُمَا، فَإِذَا لَمْ تَجِدِ الحُكْمَ فِيهِمَا فَاجْتَهِدْ « » رَأْيَكَ .

“你要依据《古兰经》和圣训来裁决，若在其中找到判决，便依之而行；若找不到判决，便运用你的判断（ijtihad）。”这是阿米迪在《伊哈姆》中、拉齐在《麦哈苏勒》中所引述的。当先知派遣穆阿兹和艾卜·穆萨·艾什尔里前往也门时，对他们说了这番话。

Judge by the Book and the Sunnah wherever you find (the ruling) in them, and if you don’t find the ruling in them, then do Ijtihad (use your judgement)” as mentioned by Al- Amidi in Al-Ahkam and Al-Razi in Al-Mahsul. He said to Mu’ath and Abu Moussa Al-Ash’ari when he was about to dispatch them to Yemen:

. بِمَ تَ قْضِيَانِ ؟ فَ قَالاَ: إِنْ لَمْ نَجْدِ الْحُكْمَ فِي الْكِتَابِ وَالسُّ نَّةِ قِسْ نَا الأَمْرَ « » بِالأَمْرِ، فَمَا كَانَ أَقْ رَبَ إِلَى الحَقِّ عَمِلْنَا بِه .

“你将以什么为依据来判决？”他说：“如果我在《古兰经》和圣训中找不到经文，我就通过事物之间的类比（Qiyas）来判断，选择在我看来更接近正确的那一个。”（阿米迪在《律例精要》中提到，阿布·侯赛因在《穆尔塔明德》中也有提及）。这种类比本身就是一种推导律例的伊吉提哈德，而安拉的使者ﷺ也认可了这种做法。另有传述，安拉的使者ﷺ在任命穆阿兹为也门总督时，曾对他说：

“What will you judge by?” They said: “If we don’t find the rule in the Book or in the Sunnah, we will make analogy (Qiyas) between things; whichever (according to our judgement) is closer to the right is adopted.” (mentioned by Al-Amidi in Al- Ahkam and Abu Al-Husain in Al-Mu’tamad). This analogy is in itself an Ijtihad to deduce the rule, and the Messenger of Allah (pbuh) approved it. It is also reported that the Messenger of Allah (pbuh) said to Mu’ath when he appointed him as governor to Yemen:

كَيْفَ تَ قْضِي إِنْ عَرَضَ لَكَ قَضَاء ؟ قَالَ: أَقْضِي بِكِتَابِ اللَّهِ، قَالَ: فَإِنْ لَمْ « قَالَ: فَإِنْ لَمْ يَكُنْ فِي سُنَّةِ رَسُولِ ، يَكُنْ فِي كِتَابِ اللَّهِ ؟ قَالَ: فَسُنَّةِ رَسُولِ اللَّهِ قَالَ: أَجْتَهِدُ رَأْيِي وَلاَ آلُو. قَالَ: فَضَرَبَ صَدْرِي فَ قَالَ: الْحَمْدُ لِلَّهِ الَّذِي ؟ اللَّهِ » لِمَا ي رُْضِي رَسُولَه وَفَّقَ رَسُولَ رَسُولِ اللَّهِ.

“你将依据什么来裁决？”他说：“依据安拉的经典。”他说：“如果你在经典中找不到裁决呢？”他说：“依据安拉的使者ﷺ的圣行。”他说：“如果你在圣行中也找不到呢？”他说：“我将运用我自己的见解。”于是安拉的使者ﷺ说：“赞颂安拉，祂引导了安拉使者的使节，使他做了让安拉的使者满意的事。”（由艾哈迈德、提尔米兹、达拉米和艾布·达伍德转述，并经哈菲兹·伊本·凯西尔·巴斯拉维确认真实。他说此段圣训属于“哈桑·马舒尔”，学者们普遍采信。）

“What will you rule by?” He said: “By the Book of Allah.” He said: “What if you do not find the rule?” He said: “By the Sunnah of the Messenger of Allah (pbuh).” He said: “What if you do not find the rule?” He said: “I will exert my own opinion.” Upon this the Messenger of Allah (pbuh) said: “Praise be to Allah Who guided the envoy of the Messengerof Allah (pbuh) to what satisfies His Messenger” (transmitted by Ahmad and Al- Tirmidhi and Al-Darimi and Abu Dawud and was authenticated by Al-Hafiz Ibn Kathir Al-Basrawi who said that the narration is Hasan Mashur and relied upon by the scholars of Islam).

这清楚地表明了使者ﷺ对穆阿兹进行伊杰提哈德（独立推理）的认可。此外，律法知识与伊杰提哈德紧密相连，因为若没有伊杰提哈德，对律例的认识与理解便无从建立。因此，伊杰提哈德成为一项义务，因为伊斯兰教法原则规定：

This clearly indicates the approval of the Messenger of Allah (pbuh) with regard to Mu’ath’s performance of Ijtihad. Furthermore, the knowledge of the rules is linked and is related to Ijtihad since the realisation and the comprehension of the rules could not be established without it. Hence, Ijtihad becomes obligatory because the Shari’ah principle stipulates:

. )ما لا يتم الواجب إلا به فهو اجب( .

“凡是不可或缺、没有它义务就无法完成的，那本身也是一项义务。”

“That, without which the obligation cannot be accomplished, is itself an obligation”.

从本源上讲,律例的推演由穆贾台希德(即具备伊扎德资格者)来完成,因为若不通过伊扎德,便无法知晓安拉在某一事务上的律令,故伊扎德成为不可或缺的。乌苏勒·菲各赫(教法原理)学者已指出,伊扎德是穆斯林的充分义务(集体义务),穆斯林在任何时期都不得没有一位穆贾台希德;若他们一致同意放弃伊扎德,便都有罪过,因为认识沙里亚律例的唯一途径就是伊扎德。因此,如果某个时代没有至少一位可以信赖的穆贾台希德来领会律例,就会导致沙里亚陷于瘫痪,而这是被禁止的。此外,沙里亚经文要求穆斯林进行伊扎德,是因为这些经文(即《古兰经》和《逊奈》,别无其他)并非以详尽的方式降示,而是以概括的方式降示,可以适用于人类所面临的每一种现实。要理解这些经文并推演出安拉的律例,就需要竭尽努力,才能从中为每一件事取得沙里亚律例。这种伊扎德既非不可能完成的任务,也非极其艰难的事情;它实际上是竭尽自己的努力,以最少的疑惑获取沙里亚律例的过程。换言之,它是在竭尽全力的情况下对沙里亚经文的理解,以达到这种理解并领会沙里亚律例。这实际上是人人都能够做到的。在早期,伊扎德对穆斯林而言是自然而明显的,并且没有任何先决条件。然而，随着对古典阿拉伯语的理解逐渐衰弱，以及人们对辨析伊斯兰教法（Deen）的关注日益减少，穆ජ塔希德（Mujtahid）便有责任了解那些作为推导原则与律例依据的传述证据（Adillah Sam’iyyah）。他还有责任辨明古典阿拉伯语及修辞用法中常用表达的含义。除这两项之外，进行伊jtihad（独立推理）并无其他条件。因此，伊jtihad不仅是穆斯林群体的集体义务，而且是所有穆斯林都能够做到的事。以上即为本条的全部依据。

In origin, the deduction of the rules is performed by Mujtahideen (those capable of Ijtihad) because the knowledge of Allah’s rule in a given matter cannot be reached except through Ijtihad, and Ijtihad ,therefore, becomes indispensable. The scholars of Usul Al Fiqh (the principles of jurisprudence) have indicated that Ijtihad is a duty of sufficiency upon the Muslims and that it is forbidden for Muslims to be without a single Mujtahid at any given time, and that if they all agreed upon forsaking Ijtihad, they would be sinful because the only way to know the Shari’ah rules is through Ijtihad. Therefore, if an era were devoid of at least one Mujtahid upon whom it could be relied in perceiving the rules, it would lead to the paralysis of the Shari’ah and this is forbidden. Besides, the Shari’ah texts make it incumbent upon Muslims to perform Ijtihad because these Shari’ah texts (i.e. the Book and the Sunnah and nothing else) have not come in a detailed manner but rather in a general manner that can be applied to every reality faced by humanity. Their understanding and the deduction of the rule of Allah require the exhausting of efforts in order to obtain the Shari’ah rule from them for every matter. This Ijtihad is not an impossible task nor is it extremely difficult; rather, it is the process of exhausting one’s effort in order to acquire the Shari’ah rules with the least amount of doubt. In other words, it is the understanding of the Shari’ah texts with the exhausting of one’s utmost effort in order to attain this understanding and to perceive the Shari’ah rule. This is in fact within everyone’s reach. Ijtihad was natural and evident to the Muslims in the early times and it had no prerequisites. However, since the understanding of the classical Arabic language started to weaken and since people started to devote less attention to discerning the Deen, it has become incumbent upon the Mujtahid to know the narrated evidences (Adillah Sam’iyyah) from which the principles and the rules are deduced. It has also become incumbent upon him to discern the meaning of expressions which are commonly used in the classical Arabic language and in the usage of rhetoric. There are no other conditions apart from these two to performing Ijtihad. Therefore, in addition to being a duty of sufficiency upon the Muslims, Ijtihad is within the reach of all the Muslims. These are all the evidences for this Article.