这一教法学派由穆罕默德·本·贾利尔·本·叶兹德·塔巴里创立。他于公元839年生于塔巴里斯坦省。他在圣训学、教法学和历史学等领域都达到了很高的造诣。作为一名游学的教法学家，他研习了艾布·哈尼法、马立克、沙斐仪等伊玛目以及其他人的学说体系。从埃及归来后的最初十年，他严格遵循沙斐仪学派的教法。在这段时期结束时，他创立了自己的学派，其追随者以他父亲的名字自称为贾利尔派。然而，他的教法学派相对较快地湮没无闻了。

This Madh-hab was founded by Muhammad ibn Jareer ibn Yazeed at-Tabaree who was born in the province of Tabaristan in the year 839 CE. He acquired a high degree of proficiency in the fields of Hadeeth, Fiqh, and history. As a travelling jurist, he studied the systems of Imaam Abu Haneefah, Imaam Maalik, Imaam ashShafi’ee and others. For the first ten years after his return from Egypt he strictly followed the Shaafi’ee Madh-hab. At the end of that period he founded a school of his own, whose followers called themselves Jareerites after his father’s name. But his Madh-hab and fell comparatively quickly into oblivion.

伊本·查利尔以其杰出的《古兰经》注释而最为知名，他将此书命名为《伊章的汇集》（Jaami'al-Bayaan），但该书后来以《泰伯里注释》（Tafseer at-Tabaree）而闻名。同样重要且同样著名的，是他的世界史著作《众先知与列王史》（Taareekh ar-Rusul wal-Mulook），通常被称为《泰伯里史》（Taareekh at-Tabaree）。152

Ibn Jareer was most noted for his outstanding Tafseer of the Qur’aan which he called Jaami’al-Bayaan, but which became known as Tafseer at-Tabaree. Of equal importance and fame was his history of the world called Taareekh ar-Rusul wal-Mulook, commonly known as Taareekh at-Tabaree.152

1. 主要的教法学派有：哈乃斐教法学派、马立克教法学派、沙斐仪教法学派、罕百里教法学派和栽德教法学派。这些学派之所以得以留存，主要归功于国家的支持，以及一批杰出的第一代弟子。

1. The major Madh-habs were : the Hanafee Madh-hab, the Maalikee Madh-hab, the Shaafi’ee Madh-hab, the Hambalee Madh-hab, and the Zaydee Madh-hab. These survived largely because of state support and a body of outstanding first generation students.

2. 较重要的几个次要学派包括：奥扎仪学派（Awzaa’ee）、莱save学派（Laythee）、subscript学派（Thawree）、则incorrectly学派（DHaahiree）和贾里尔学派（Jareeree）。这些学派逐渐消失，或是由于政治因素，或是由于其学生未能将创立者的教法判例记录下来以传后世。

2. The most important of the minor Madh-habs were: the Awzaa’ee Madh-hab, the Laythee Madh-hab, the Thawree Madh-hab, the DHaahiree Madh-hab and the Jareeree Madh-hab. These went out of existence either because of political factors or because their students failed to record the rulings of the founders for posterity.

3. 所有主要学派一致认可的伊斯兰教法主要渊源有：《古兰经》、圣训（Sunnah）、圣门弟子的公议（Ijmaa'）以及类比推理（Qiyaas）。

3. The principal sources of Islamic law agreed upon by all the major Madh-habs were: the Qur’aan, the Sunnah, Ijmaa’ of the Sahaabah and Qiyaas.

4. 所有主要的教法学派都为接受圣行(Sunnah)作为伊斯兰法律的首要来源设定了条件:

4. All of the major Madh-habs set conditions for the acceptance of the Sunnah as a primary source of Islamic law:

（a）哈乃斐学派规定，圣训须是广为人知的（Mash-hoor）。

(a) The Hanafee Madh-hab stipulated that the Hadeeth be widely known (Mash-hoor).

（b）马立基学派要求圣训不得与麦地那人的伊evidence之共识（伊制玛尔）相抵触。 Note: the correct term is "伊jmāʿ" which in Chinese is 伊斯马尔? Let me correct: Ijmaa’ in Chinese Islamic texts is typically rendered 伊制马尔 (ijmāʿ, 公议/共识). （b）马立基学派要求圣训不得与麦地那人的伊制马尔（公议/共识）相抵触。

(b) The Maalikee Madh-hab required that the Hadeeth not contradict the Ijmaa’ of the Madeenites.

(c) 沙斐仪学派坚持认为圣训必须是可靠的（沙希赫）。

(c) The Shaafi’ee Madh-hab insisted that the Hadeeth be authentic (Saheeh)

(d) 罕百里学派只要求圣训归属于先知（愿主赐福他并使他平安），且不是捏造的。因此，真伪存疑的圣训也被视为逊奈（圣行）的一部分。

(d) The Hambalee Madh-hab only required that the Hadeeth be attributed to the prophet (s.w.) and not fabricated. Thus, Hadeeths of doubtful authenticity were considered a part of the Sunnah.

5. 伊斯兰教中有争议的来源包括：

5. The contoversial sources of Islamic were: