伊玛目沙斐仪与其老师马立克一样，明确指出，在当时不可能有人……205

Imaam ash-Shaafi’ee, like his teacher Maalik, pointed out in no uncertain terms that it was not possible for anyone at that time205

以便知晓所有从先知(s.w.)那里传述的圣训，或记住他所遇到过的所有圣训，因此，他们难免会做出一些错误的判断。这意味着，唯一可靠且坚定的方法，能够在任何情况下用来判定什么是正确的、什么不是正确的，就是先知(s.w.)的逊奈。圣训学者阿尔-哈基姆收录了阿什-沙斐仪的一段话，他说："我们之中没有任何人不曾遗漏过安拉使者(s.w.)的某个逊奈，或不曾忘记过某一条；因此，无论我做出了怎样的裁决，或提出了怎样的基本原则，其中必然会有与安拉使者(s.w.)的裁决相违背的内容。所以，正确的裁决是依照安拉使者(s.w.)所说的，那便是我的裁决。"206

to be aware of all the Hadeeths which were narrated from the Prophet (s.w.) or to remember all Hadeeths which he had encountered, therefore, they were bound to make some wrong judgements. That meant that the only firm and reliable method, which could be utilized under all circumstances to decide what was correct and what was not, was the Sunnah of the Prophet (s.w.). The Hadeeth scholar al-Haakim collected a statement of ash-Shaafi’ee in which he said, “There is no one among us who has not had a Sunnah of Allaah’s Messenger (s.w.) elude him or have one slip his mind; so no matter what rulings I have made or fundamental principles I have proposed, there will be in them things contrary to rulings of Allaah’s messenger (s.w.). Therefore, the correct ruling is according to what Allaah’s messenger (s.w.) said, and that is my ruling.”206

Imam还特别强调了一个非常重要的问题，即个人见解与逊奈的关系。他说："（我那个时代的）穆斯林一致认为，凡是遇到真实可靠的逊奈——即安拉的使者的逊奈的人，不得为了他人的见解而弃置它。"[207] 这一点直击taqlīd（盲目遵从）的核心，因为taqlīd的支柱之一，便是为了某个学派（madhhab）的见解而拒绝逊奈。

The Imaam also stressed a very important point concerning personal opinion versus the Sunnah. He said, “The Muslims (of my time) were of a unanimous opinion that one who comes across an authentic Sunnah of Allaah’s messenger (s.w.) is not allowed to disregard it in favor of someone else’s opinion.”207 This point strikes at the very heart of Taqleed which has as one of its pillars the rejection of the Sunnah for the opinion of the Madh-hab.

阿勒-哈基姆还从伊玛目沙斐仪处辑录了伊玛目艾布·哈尼法关于其教法学派与圣训真伪之关系的同一说法："若某段圣训被证实为沙希赫（真实可靠的），那便是我的教法学派。"208

Al-Haakim also collected from Imaam ash-Shaafi’ee the same statement made by Imaam Abu Haneefah concerning the relationship between his Madh-hab and authentic Hadeeths, “If a Hadeeth is found to be Saheeh (authentic) it is my Madh-hab.”208

正是这位伟大的伊玛目坚持原则、毫不妥协的立场：他在巴格达时撰写了《辩证》（al-Hujjah），作为其早期教法学派的概要；此后又撰写了新书《乌m》（al-Umm），代表他在前往埃及、并从莱斯·本·萨阿德伊玛目的学派中获得新知识之后所形成的新学派。

Such was the uncompromising stand of this great Imaam who, while in Baghdad, wrote a book called al-Hujjah as a summary of his Madh-hab, only to turn around and write a new book called al-Umm, representing the new Madh-hab which he formed after journeying to Egypt and acquiring new knowledge from the Madh-hab of Imaam al-Layth ibn Sa’d.