该学派所以得名的学者，其全名为穆罕默德·本·伊德里斯·沙斐仪。

The full name of the scholar after whom this school of legal thought has been named was Muhammad ibn Idrees ash-Shaafi’ee.

他于公元796年出生在地中海沿岸、当时被称为沙姆的加沙城,但年少时便前往麦地那,师从伊玛目马立克学习伊斯兰教法(Fiqh)和圣训(Hadeeth)。他成功背诵了马立克的全部著作《穆宛塔》,并能一字不差地背给马立克听。

He was born in the town Ghazzah on the Mediterranean coast of what was then known as Shaam in the year 796 CE, but travelled to Madeenah in his youth to study Fiqh and Hadeeth under Imaam Maalik. He succeeded in memorizing the whole of Maalik’s book, al-Muwatta’, and recited it to him from memory, word perfect.

沙斐仪在马立克身边随学，直到马立克于公元801年去世。之后他前往也门讲学。他在也门一直待到公元805年，因被指控有什叶派倾向，被押解到伊拉克，在阿拔斯哈里发哈伦·拉希德（在位时间为公元786至809年）面前受审。幸运的是，他成功证明了自己信仰的正确性，随后获释。沙斐仪留在伊拉克，并在一段时间内跟随著名的艾布·哈尼法的学生穆罕默德·本·哈桑伊玛目学习。

Ash-Shaafi’ee remained under Maalik until the latter died in 801 CE. Then he went to Yemen and taught there. He remained there until he was accused of Shi’ite leanings in the year 805 CE and brought as a prisoner before the ‘Abbaasid Caliph, Haroon arRasheed (rule 786-809 CE) in Iraq. Fortunately, he was able to prove the correctnes of his beliefs and was subsequently released. AshShaafi’ee remained in Iraq and studied for a while under Imaam Muhammad ibn al-Hasan, the famous student of Abu Haneefah.

后来他前往埃及，为的是师从伊玛目穆罕默德·伊本·哈桑，即艾布·哈尼法的著名弟子。

Later he traveled to Egypt in order to study under Imaam Muhammad ibn al-Hasan, the famous student of Abu Haneefah.

后来他前往埃及，打算师从伊玛目al-Layth学习，但他到达那里时，伊玛目已经去世了。

Later he travelled to Egypt in order to study under Imaam al-Layth, but by the time he reached there the Imaam had passed away.

然而，他得以从al-Layth的学生那里学习al-Layth的教法学派（Madh-hab）。Ash-Shaafi'ee一直留在埃及，直到公元820年去世，当时正值哈里发al-Mamoon在位时期（公元813年至832年在位）。143

However, he was able to study the Madh-hab of al-Layth from alLayth’s students. Ash-Shaafi’ee remained in Egypt until his death in the year 820 CE during the rule of the Caliph al-Mamoon (rule 813 - 832 CE). 143

伊玛目沙斐仪结合了希贾兹的教法（马立克学派的观点）与伊拉克的教法（哈乃斐学派的观点），创立了一个新的教法学派，并将其口述给他的学生，形成了一部名为《证据》（al-Hujjah）的书。这次口述发生在伊拉克，时间为公元810年，他的一些学生记住了这部书，并将其传述给他人。这部书以及他学术生涯的这一时期，通常被称为“旧学派”（al-Madh-hab al-Qadeem），以区别于他抵达埃及之后的学术生涯第二时期。在埃及，他吸收了伊玛目莱斯·本·萨德的教法，并将“新学派”（al-Madh-hab al-Jadeed）口述给学生，形成了另一部名为《乌姆》（al-Umm，意为本源）的书。由于接触到一整套全新的圣训和法律推理方法，他在“新学派”中推翻了许多他在伊拉克时持有的法律观点。伊玛目沙斐仪还有一个独特之处：他是第一位将教法基本原则加以系统化的伊玛目，并将其记录在名为《法源论》（ar-Risaalah）的书中。

Imaam ash-Shaafi’ee combined the Fiqh of Hijaaz (Maalikee thought) with that of Iraq, (Hanafee thought) and created a new Madh-hab which he dictated to his students in the form of a book called al-Hujjah (The Evidence). This dictation took place in Iraq in the year 810 CE and a number of his students memorised his book and narrated it to others. This book and period of his scholarship are usually referred to as al-Madh-hab al-Qadeem (the old school of thought) to differentiate it from the second period to his scholarship which occurred after he reached Egypt. In Egypt he absorbed the Fiqh of Imaam al-Layth ibn Sa’d and dictated al-Madh-hab alJadeed (the new school of thought) to his students in the form of another book which he named al-Umm (he Essence). Because of his exposure to a completely new set of Hadeeths and legal reasoning, in al-Madh-hab al-Jadeed, he reversed many of the legal positions which he had held while in Iraq. Imaam ash-Shafi’ee holds the distinction of being the first Imaam to systematize the fundamental principles of Fiqh which he recorded in his book called ar-Risaalah.

沙斐仪（Ash-Shaafi'ee）在坚持《古兰经》在伊斯兰教法渊源中居于首位这一立场上，与前面提到的伊玛目们并无二致，毫不妥协。他像前人一样大量依据《古兰经》，并且在深入研习其经义的过程中，又补充了自己所获得的新见解。

Ash-Shaafi’ee did not differ from the previously mentione Imaams, in their uncompromising stand in relation to the primacy of the Qur’aan among the sources of Islamic law. He frlied on it as heavily as those before him adding only the new insights which he gained from a deep study of its meaning.

伊玛目沙斐仪只为圣训的采纳设定了一个条件，即圣训必须是可靠的（sahih，沙希赫）。

Imaam ash-Shaafi’ee laid down only one condition for the acceptance of Hadeeths, namely that they be authentic (Saheeh).

他拒绝了伊玛目艾布·哈尼法和马立克所设定的所有其他条件。他还以其在圣训批判学领域的杰出贡献而闻名。

He rejected all the other conditions set by Imaams Abu Haneefah and Maalik. He was also noted for his great contributions to the science of Hadeeth criticism.

尽管 ash-Shaari'ee（沙菲仪）对于在许多情况下实现 Ijmaa'（伊嘛尔，即共识）的可能性存有严重疑虑，但他承认，在少数已知确曾达成共识的情况下，它应被视为伊斯兰教法的第三大重要渊源。

Although ash-Shaari’ee had serious doubts about the possibility of the Ijmaa’ in a number of cases, he conceded that in the few cases where it was known to have occurred, it should be regarded as the third most important source of Islamic law.

伊玛目沙斐仪承认圣门弟子各自的个人见解，但有一个前提：这些见解彼此不相矛盾。如果圣门弟子在某个教法问题上意见分歧，他like艾布·哈尼法一样，会选择最接近经典来源的那一种意见，并舍弃其余的意见。

Credence was given by Imaam ash-Shaafi’ee to the individual opinions of the Sahaabah on condition that they were not at variace with each other. If there were conflicting opinions among the Sahaabah on a legal point, he like Abu Haneefah, would choose whichever opinion was the closest to the source and leave the rest.

在伊mam看来，类比推理（qiyaas）是从前述依据中推导出更多法律的有效方法。然而，他将其排在重要性的最后，认为他个人的意见不如基于圣门弟子意见的证据。

Qiyaas was, in the Imaam’s opinion, a valid method for deducing further laws from the previous sources. However, he placed it last in order of importance, considering his personal opinions inferior to proofs based on the opinions of the companions.

两者都被沙斐仪所否定，他认为它们是一种“比德阿”（创新），因为在他看来，它们主要基于人的理性推理，而这些领域本已有启示的律法。然而，在处理类似问题时，沙斐仪不得不运用一种与伊斯提哈桑和伊斯提斯拉赫相似的原则，他称之为“伊斯提斯哈布”。144“伊斯提斯哈布”字面意思是寻求关联，但在法律上指的是通过将后来的情况与先前的情况相联系来推导伊斯兰教法（Fiqh）规定的过程。它基于这样一个假设：只要不能确定适用某些情况的教法规定所依据的条件已经改变，这些规定就仍然有效。例如，若因某人长期不在而无法确定他是否仍在世，那么依据伊斯提斯哈布，凡是在能确定他仍然在世的情况下应当适用的所有规定，都必须继续有效。

Both the principle Istihsaan used by Abu Haneefah and Istislaah used by Maalik were rejected by ash-Shaafi’ee and considered a form of Bid’ah (innovation), since, in his opinion, they were based nostly on human reasoning in areas where revealed laws already existed. However, in dealing with similar issues ashShaafi’ee was obliged to use a principle similar to Istihsaan and Istislaah which he called istis-haab.144 Istis-haab literally means seeking a link, but legally it refers to the process of deducing Fiqh laws by linking a later set of circumstances with an earlier set. It is based on the assumption that the Fiqh laws applicable to certain conditions remain valid so long as it is not certain that these conditions have altered. If, for example, on account of the long absence of someone, it is doubtful whether he is alive or dead, then by Istis-haab all rules must remain in force that would hold if one knew for certain that he was still alive.

追随伊玛目沙斐仪学派的最重要的学生有：穆扎尼、拉比尔和优素福·本·叶哈雅。

The most important of Imaam ash-Shaafi’ee’s students who contunued to follow his school of thought were: al-Muzanee, arRabee’ and Yoosuf ibn Yahyaa.

穆扎尼的全名是伊斯玛仪·本·叶哈亚·穆扎尼。他在埃及期间始终伴随伊玛目沙斐仪左右。穆扎尼以撰写一部全面汇集沙斐仪教法学（菲各哈）的著作而闻名。

Al-Muzanee’s full name was Imaa’eel ibn Yahyaa alMuzanee. He was the constant companion of Imaam ash-Shaafi’ee throughtout his stay in Egypt. Al-Muzanee was noted for writning a book which comprehensively gathered the Fiqh of ash-Shaafi’ee.

后来被以《Mukhtasal al-Muzanee》之名浓缩，成为沙斐仪教法学派中流传最广的教法书籍。

Later condensed under the title Mukhtasal al-Muzanee, it became the most widely read Fiqh book of the Shaafi’ee Madh-hab.

阿尔-拉比尔（Ar-Rabee’）被认为是沙菲仪（ash-Shaafi’ee）著作《乌姆》（al-Umm）的主要传述人。他在沙菲仪伊玛目在世期间，与《拉萨莱》（ar-Rasaalah）以及其他著作一同将其记录下来。

Ar-Rabee’ was noted as the main narrator of ash-Shaafi’ee’s book al-Umm. He wrote it down during Imaam ash-Shaafi’ee’s lifetime along with ar-Rasaalah and other books.

优素福·本·叶哈雅接替沙斐仪成为该教法学派的主要传授者。他因拒绝官方认可的穆尔太齐赖派关于《古兰经》受造的学说，在巴格达被监禁并遭受酷刑而死。145

Yoosuf ibn Yahyaa succeeded ash-Shaafi’ee as the main teacher of the Madh-hab. He was imprisoned and tortured to death in Baghdad because he rejected the officially sanctioned Mu’tazilite philosophy on the creation of the Qur’aan.145

目前，沙斐仪教法学派的大多数追随者分布在埃及、南阿拉伯（也门、哈达拉毛）、斯里兰卡、印度尼西亚、马来西亚、东非（肯尼亚、坦桑尼亚），以及南美洲的苏里南。

The majority of the followers of the Shaafi’ee Madh-hab are now to be found in Egypt, Southern Arabia, (Yemen, Hadramout), Sri Lanka, Indonesia, Malaysia, and East Africa (Kenya, Tanzania) and Surinam in South America.