由于伟大的伊玛目们极为注重告诫其学生切勿盲目效仿，那些早期的学者在新的圣训出现时，从不犹豫地拒绝接受其导师所教授的内容。阿布·优素福和穆罕默德·本·哈桑在其所属教法学派的约三分之一的裁决上，与他们的老师阿布·哈尼法存在分歧；同样，穆扎尼和其他人在许多裁决上也与他们的老师沙斐仪有所不同。

Because of the care which the great Imaams took in warning their Students away from blind initation, those early scholars never hesitated to reject what the Imaams taught when new Hadeeths became available. Abu Yoosuf and Muhammad ibn al-Hasan differed from their teacher Abu Haneefah in about one third of the rulings of their Madh-hab,213 and similarly, al-Muzanee and the others differed from their teacher rash-Shaafi’ee on many rulings.

上面所引用的这些话，只是四位伊玛目及其弟子众多言论中的一小部分。他们都要求严格遵循圣训，并禁止盲目追随他们的个人见解，愿真主喜悦他们。他们的言论清楚明确，不容曲解，也不留给牵强的辩解余地。因此，无论一个人与其所属教法学派的伊玛目的某些观点相悖，只要他遵循圣行，他就不会违背该学派的精神，同时他也紧紧抓住了“真主的绳索”。反之，仅仅因为某些可靠的圣训与伊玛目的某些观点相抵触就弃之不用，便是与伊玛目们自己所持的立场完全对立。而且，拒绝可靠的圣训，也是违背真主和祂的使者的，正如真主在《古兰经》中对祂的先知（愿主赐福并平安）所说的那样，这一点是显而易见的{……}。

The above mentioned quotations were only a few of the many sayings of the Four Imaams and their students in which they demanded strict adherence to the Hadeeths and prohibited the blind imitation of their opinions, may Allaah be pleased with them. Their statements are perfectly clear and leave no room for misinterpretation or apologetic explanations. Therefore, whoever adheres to the Sunnah, even if he finds himself in conflict with some of the opinions of the Imaam of his Madh-hab will not be opposed to the spirit of that Madh-habs simultaneously with a firm grip “on the rope of Allaah”. Conversely, to discard certain reliable Hadeeths simply because they contradict some of the opinions of the Imaams, is to be in total opposition to the position taken by the Imaams themselves. Moreover, the rejection of reliable Hadeeths is in opposition to Allaah and His messenger214 as is evident in Allaah’s statement in the Qur’aan to His Prophet (s.w.),

例如，伊玛目穆罕默德·本·哈桑在转述伊玛目马立克的《穆宛塔》时，在约20个裁决上与其老师伊玛目艾布·哈尼法相左。其中有这样一个案例：伊玛目穆罕默德说：“艾布·哈尼法认为求雨（Istisqaa）没有规定的拜功，但依我之见，伊玛目应当带领众人做两拜求雨的拜功，祈祷，并将披风翻转。”另一个例子是祖父继承权的问题，即死者的父亲也已去世的情况。艾布·优素福和穆罕默德都否定了艾布·哈尼法的立场，而认同其他三位伊玛目的观点，即让祖父得到遗产的六分之一，这部分本应属于父亲（若父亲在世）。

For example, Imaam Muhammad ibn al-Hasan in his narration of Imaam Maalik’s book, al-Muwatta, contradicted his teacher Imaam Abu Haneefah in about 20 different rulings. Among them was the following case in which Imaam Muhammad said, “Abu Haneefah did not feel that there was any ordained Salaah (prayer) for Istisqaa, 216 but in my opinion, the Imaam should lead the people in two units of Salaah, (for Istisqaa) make a Du’aa217 and reverse his cloak,”218 Another example is that of the inheritance of the grandfather if the father of the dead person is also dead. Abu Yoosuf and Muhammad both rejected Abu Haneefah’s position and joined the position of the other three Imaams, giving the grandfather a sixth of the inheritance which would have gone to the father were he alive.

伊萨姆·伊本·优素福·巴拉赫西（ʿIṣām Ibn Yūsuf al-Balakhī）是伊玛目穆罕默德·伊本·哈桑的学生，也是艾布·优素福的亲密追随者。他常作出与艾布·哈尼法及其两位同伴不同的裁决，因为后者未曾知晓某些后来才为他所掌握的证据。[219] 例如，他会在鞠躬（拜中的鲁库尔）之前和之后举起双手，这在众多圣门弟子所传的可靠圣训中有所记载，尽管他所属学派的三位主要伊玛目持有相反的裁决。[220]

‘Isaam Ibn Yoosuf al-Balakhee, who was a student of Imaam Muhammad ibn al-Hasan and a close follower of Abu Yoosuf, used to make a lot of rulings which differed from those of Abu Haneefah and his two companions, because the latter were not aware of certain evidence which later became available to him.219 For example, he used to raise his hands before and after Rukoo’ (bowing in Salaah),220as described in authentic Hadeeths by host of Sahaabah, even though the three main Imaams of his Madh-hab ruled otherwise.

安拉还接着警告那些拒绝其先知(安拉赞颂他)的圣行(逊奈)的人,说:

Allaah also went on to warn those who reject the Sunnah of His Prophet (s.w.), saying,

尽管如此,禁止盲从(Taqleed)并不意味着每个人在做任何事情之前都必须回到原始经典,也不意味着应当拒绝或忽视前代学者的全部成果,因为那样既不切实际,在大多数情况下也是不可能的。然而,这确实意味着:那些对伊斯兰各门学科有足够知识的人,不应犹豫于查阅原始经典以及所有学者的观点,而不论其属于哪一学派(Madh-hab)。学者在寻求知识时应当胸怀开阔,否则他的裁决很可能带有偏见和宗派色彩。我们也不要忘记,即便在查阅原始经典时,他仍然在某种程度上有义务依赖前代伟大学者的著作。在教法(Fiqh)领域,完全独立的思考是不可能的,而追求这种独立思考也是不可取的,因为它容易导致偏离和异端。对于任何特定问题,真正的学者很可能要么遵循前代某位学者的裁决,要么从他们的某个推论中推导出自己的裁决。如此行事,他便直接或间接地遵循了某位早期伊玛目。然而,这种遵循不应被视为盲从(Taqleed,即盲目僵化的模仿),我们已经说明,伊玛目们曾明确禁止这种盲从。这种遵循被称为依从(Ittibaa’),其中可靠的圣训(Hadeeth)优先于一切观点。正如艾卜·哈尼法和沙斐仪都曾说过:“若圣训被证实为沙希赫(Saheeh,即真实可靠),那便是我的学派。”

Nevertheless, the prohibition of Taqleed does not mean that everyone must return to the sources before doing anything and it does not mean that all the work of the earlier scholars should be rejected or neglected, for that would be impractical and in most cases impossible. It does, however, mean that those who have sufficient knowledge of the various branches of Islamic sciences should not hesitate to took at the sources as well as the opinions of all the scholars, regardless of their Madh-hab. A scholar should be openminded in his search for knowledge otherwise his rulings are likely to be biased and sectarian. Let us not forget that even in searching through the sources he is obliged to rely on the great works of the earlier scholars in one way or another. In Fiqh, totally independent thought is impossible and efforts to achieve it undesirable, as it tends to lead to deviation and heresy. On any particular issue the true scholar is likely to either follow a ruling of one or another of the early scholars, or deduce his ruling from one of their deductions. In so dong, he will be following one of the early Imaams directly or indirectly. However, this form of following is not to be considered Taqleed, (blind rigid imitation), which we have shown was forbidden categorically by the Imaams. This form is called Ittibaa’ wherein reliable Hadeeths take precedence over all opinions, or as both Abu Haneefah and ash-Shaafi’ee said, “If the Hadeeth is found to be Saheeh, it is my Madh-hab”.

显然，绝大多数穆斯林因缺乏知识，无法直接回归本源，因此他们只能依自己的能力履行“伊蒂巴厄”（遵循）。许多人可以通过询问所给裁决的依据、阅读圣训书籍，来了解相关的圣训。只要提问措辞得体，真正的学者不应因此而生气。同样，如果大众不得不从书籍中寻求答案，他们应当尽量选择那些在列出各种裁决的同时，也给出解释和证据的书籍，并选择不偏颇、不带宗派色彩的书籍。如果这类书籍并不容易获得，他们仍可以避免“taqlid”（盲从），办法是不局限于某一个教法学派的书籍。只要他们愿意在遇到圣训时遵循圣训，无论该圣训见于哪一个教法学派，他们实际上就是在实行“伊蒂巴厄”，而非“taqlid”。

It is obvious that the great majority of Muslims will not be able to return to the sources, due to their lack of knowledge, and they will therefore be obliged to apply Ittibaa’ to the degree of their ability. Many can achieve an awareness of the relevant Hadeeths by asking questions concerning the basis for rulings given to them and reading the books of Hadeeth. No true scholar should be offended by such questions if politely worded. Similarly, if the masses are forced to seek answers from books, they should try to choose books, which mention explanations and proofs along with the various rulings, and books, which are not biased, or sectarian. If such books are not readily available, then they may still avoid Taqleed by not restricting themselves to the books of one Madh-hab. As long as they are prepared to follow the Sunnah, whenever it is presented to them, regardless of which Madh-hab it may be found in, they are in effect practicing Ittibaa’, not Taqleed.

1. 大多数穆斯林并未意识到这一事实：盲目遵循某一教法学派（Madh-hab）的做法（taqleed，即盲目跟从），与各教法学派创立者的立场和教导截然相反。

1. Most Muslims are unaware of the fact that blind following of a Madh-hab (Taqleed is diametrically opposed to the position and teachings of the founders of the Madh-habs.

2. 所有的伊玛目及其弟子都明确反对盲目追随他们的见解。相反，他们反复强调，法律裁决的根据应当回归原始来源，即《古兰经》和逊奈。

2. All of the Imaams and their students were on record as being opposed to the blind following of their opinions. Instead they repeatedly emphasized the importance of referring to the primary sources, the Qur’aan and the Sunnah, as the basis of legal rulings.

3. 伊玛目们及其学生们不断强调，他们的裁断都有可能出错。

3. The Imaams and their students continuously emphasized the fact that their rulings were subject to error.

4. 伊玛目们把可靠的圣训置于自己的个人意见之上。后来，他们的学生根据伊玛目们未曾掌握的可靠圣训，推翻了伊玛目先前做出的若干裁决。

4. Authentic Hadeeths were given precedence by the Imaams over their own opinions. On the basis of authentic Hadeeths not available to the Imaams, their students later overruled several rulings previously made by the Imaams.

5. 因某一学派（Madh-hab）的意见而优先于一段真实的圣训，已近乎于以物配主（Shirk），因为这种优先违背了对安拉和祂所拣选的使者所应尽的效忠。

5. Giving preference to the opinion of a Madh-hab over an authentic Hadeeth borders on Shirk since preference contravenes the allegiance owed to Allaah and His chosed messenger.

6. 所有穆斯林都应当以理性的方式（Ittibaa’）遵循先贤学者的裁定，以保持伊斯兰教如启示给先知（s.w.）并传达给其门徒时那样纯正无瑕。 Note: "Prophet (s.w.)" appears in the original as an honorific abbreviation, so per your rules I translated it with the abbreviation kept but followed by ﷺ as required.

6. All Muslims are repaired to follow with reason (Ittibaa’) the rulings of the early scholars in order to preserve the pristine purity of Islaam as revealed to the Prophet (s.w.) and conveyed to his companions.