“taqlīd”（تقليد）在语言上指不加审察地跟随他人。据说如此。

Taqlīd linguistically is following others without scrutiny. It is said

也就是说，他未经审查、未加考察地跟从他。从法理上讲，taqlīd（盲从）是指在没有确凿证据的情况下依他人的言论行事，例如普通人采纳某位mujtahid（穆贾塔希德，有资格独立推理的学者）的观点，或者mujtahid采纳与他同等水平的人的观点。在信条（‘aqīdah）方面，盲从是不被允许的，因为真主谴责了在信条上盲从的人。祂说：

That is, he followed him without scrutiny or examination. Legally, Taqlīd is acting according to the statements of others without binding proof, Such as the layman’s adoption of the opinion of a mujtahid or the mujtahid’s adoption of the opinion of someone similar to him. Taqlīd (imitation) in ‘aqīdah (creed) is not allowed because Allah  has censured the muqallids (imitators) in ‘aqīdah. He  said:

他说：

And He  said:

至于沙里亚律例中的“taqlīd”（盲从/效仿），对每个穆斯林而言在教法上都是被允许的。他说：

As for Taqlīd in the Sharī’ah rules it is legally permitted for every Muslim. He  said:

他命令不具备知识的人去询问比他更有学识的人,尽管这段经文是作为对以物配主者因拒绝先知是人类而作出的驳斥而降示的。然而,其措辞是普遍的,应当考虑的是措辞的普遍性,而非降示原因的特殊性(al-’ibra bi ‘umum al-lafz laa bi khususiyyat al-sabab)。它并不是针对某个特定对象,以至于可以说它只适用于这一对象。这段经文关于无知者向有知者询问的要求是具有普遍性的。由于它要求以物配主者去询问有经者,以便让他们知道,安拉在此前的民族中所派遣的使者都只是人类,而他们过去对这一事实一无所知,因此安拉命令他们去询问有知识的人。经文说:

He  has ordered the one who does not have the knowledge to ask the one who is more knowledgeable than him even though it was revealed as a refutation of the Mushrikin for their rejection of the Messenger  being a human being. However, its wording is general and the consideration is for the generality of the wording and not the specificity of the cause (al-’ibra bi ‘umum al-lafz laa bi khususiyyat al-sabab). It is not about a specific subject such that it is said it is specific to this subject. The ayah is general about the request from those who do not know to ask those who know. Since it requests the mushrikin to ask the people of the Book, to teach them that Allah  has not sent to the preceding nation’s messengers except human beings. They used to be ignorant of this information so He  ordered them to ask those who know. The ayah says:

“fas’alu”（请问）一词是以一般性的方式出现的，即：为了求知而问，以了解安拉在以往的各民族中，除了人类以外，并没有派遣过其他任何人。它与知识有关，而不是与信仰（伊玛尼）有关。“忆主之人”（Ahl al-Dhikr）——尽管经文中所指的是“有经之人”，但这一术语同样是以一般性的方式出现的，因此它包括所有的“忆主之人”。穆斯林就是“忆主之人”，因为《古兰经》就是一种“忆主”（Dhikr）。他说：

The word ‘fas’alu’ (ask !) has come in a general manner, i.e, ask in order to learn that Allah  has not sent anyone to the preceding nations other than human beings. It is related to knowledge and not to belief (imān). The people of zikr (rememberance), even though the aforementioned in the verse are the people of the book, but the term has also come in a general manner and it includes all people of zikr. The Muslims are the people of Zikr because the Qur’ān is a Zikr. He  said:

所以，那些知晓伊斯兰教法（Sharī'ah）规定的人，无论他们的知识来自独立推理（Ijtihād）还是后天习得，都是“Dhikr”（经中所说的“知者”）的人。而模仿者（muqallid）只是询问某一问题或某些问题的安拉的裁定。因此，这节经文表明实行效仿（Taqlīd）是被允许的。

So those who know the Sharī’ah rules they are the people of Zikr whether they have knowledge from Ijtihād or acquired knowledge. The muqallid only asks for the ruling of Allah  in an issue or issues. Therefore, the ayah indicates the permissibility of practising Taqlīd.

先知说ﷺ

The Prophet  said

他说道：

And he  said:

使者ﷺ指示他们去询问关于沙里尔的裁决（hukm Shar’i）。据有可靠传述，艾什-沙比说：使者ﷺ的圣门弟子中，有六人曾向民众发布教法意见：伊本·麦斯欧德、欧麦尔·伊本·黑塔卜、阿里·伊本·艾比·塔利卜、宰德·伊本·萨比特、乌贝far·伊本·凯布，以及艾布·穆萨。其中三人会把自己的意见让位于另外三人的意见：阿卜杜拉（伊本·麦斯欧德）会把自己的意见让位于欧麦尔的意见，艾布·穆萨会把自己的意见让位于阿里的意见，宰德会把自己的意见让位于伊本·凯布的意见。这也表明，穆斯林曾效仿（Taqlīd）圣门弟子，而其中一些人也互相效仿。

The Messenger  instructed them to ask about the hukm Shar’i. It has been authentically reported that al-Sha’bi said: There were six companions of the Messenger of Allah  who used to deliver legal opinions to the people. Ibn Mas’ud, ‘Umar ibn al-Khattab, ‘Ali ibn Abi Talib, Zayd ibn Thabit, Ubayy ibn Ka’b, and Abu Musa. Three used to leave their opinion for the opinion of the other three. ‘Abd Allah used to leave his opinion for ‘Umar’s opinion and Abu Musa used to leave his opinion for the opinion of ‘Ali and Zayd used to leave his opinion for the opinion of Ubayy ibn Ka’b. This also indicates that the Muslims used to imitate (Taqlīd) the Sahabah  and some of them used to imitate each other.

至于《古兰经》中对盲目仿效（Taqlīd）的谴责，这是针对信仰方面的盲目仿效，而非对采纳沙里亚教法条规的谴责。因为这些经文所论及的主题是信仰。其文本specifically针对信仰问题，且没有“伊莱”（‘illah，即法理依据）。因此，安拉的话语：

As for what has been mentioned in the Qur’ān in terms of the censure for Taqlīd. This is a censure for imitation in belief and not in the adoption of the Sharī’ah rules. Because, the subject matter of the verses is belief. Its text is specific to the subject of belief and they have no ‘illah. So the saying of Allah :

以及祂的话：

And His  saying:

以及祂的话：

And His  saying:

这些经文所论述的只是信仰（īmān）与不信（kufr）的问题，别无其他。这段文字中并没有任何 ‘illah（理由），其他经文中也找不到任何推论。因此，不应说此处考虑的是措辞的普遍性而非起因的特殊性。这一原则适用于 sabab（起因），即作为启示降示之因的事件；但它并不适用于经文所论的主题。应当考虑的是经文的主题，而其中的普遍性（‘umūm）仅限于经文的主题之内：它普遍适用于经文含义所涵盖的主题范围内的一切，而不适用于经文未涵盖的内容。也不应说此经文针对的是信仰与不信，而应解释为它适用于 muqallidīn（遵从者），理由是 hukm（律例）围绕 ‘illah 而转，无论该 ‘illah 是否存在。这种说法也无法成立，因为在这节经文中找不到任何 ‘illah，也无法为这节经文找出 ‘illah。原因在于，它不包含任何论证依据，《古兰经》与圣训的任何经文中也都没有为其揭示任何论证依据。因此，找不到任何禁止 Taqlīd（遵循）的经文依据。相反，经文以及穆圣ﷺ时代穆斯林的实际情况、圣门弟子的实际情况，都表明实行 Taqlīd 是被允许的。

These verses are texts about the subject of belief (imān) and disbelief (kufr) and nothing else. This text does not include any ‘illah (reason) and nor is there any reasoning found in any other text. Therefore, it should not be said that the consideration is for the generality of the wording and not for the specificity of the cause. This (principle) is correct with respect to the cause (sabab). It is the event which was the cause of revelation but it is not correct in regard to the subject matter of the verse. The consideration is for the subject of the verse. And the generality (‘umum) is restricted to the subject of the verse only. It is general in regards to everything that the meaning of the verse includes in terms of the subject and not in regards to everything that the verse does not include. Nor should it be said that it is regarding belief and disbelief, rather it is proper to interpret it as applicable to the muqallidin considering that the hukm revolves around an ‘illah whether it was present or absent. This cannot be claimed since no ‘illah can be found in the ayah and no ‘illah can be found for the ayah. The reason is that it does not include any justification and nor is there any justification revealed for it in any of the text’s of the Qur’ān and the Sunnah. Therefore no text can be found which prohibits Taqlīd. Rather the texts and the reality of the Muslims in the time of the Messenger PBUH and the Sahabah  and the reality of the Sahabah  all indicate the permissibility of practising Taqlīd.

taqlīd（盲从）适用于跟随者（muttabi'）和普通人（'ammi）两者。这是因为真主已将taqlīd定义为遵循他人的观点。祂说：

Taqlīd is applicable to the follower (muttabi’) and to the layman (‘ammi) both. This is because Allah  has defined Taqlīd as following the opinion of someone else. He  said:

既然一个人所采纳的沙里尔律例（hukm Shar’i），要么是他自己推导出来的，要么是别人推导出来的：如果是他自己推导，那他就是穆智台希德（mujtahid）；如果是别人推导，而他采纳了，那他就是采纳了他人的见解，也就是遵循了他人的见解。遵循他人的见解就是效仿（Taqlīd），无论他是在没有证据的情况下采纳，还是依据一个不具约束力的证据而采纳。因此，追随者（muttabi’）就是效仿者（muqallid）。 同样，追随（ittiba’）意味着：你依据已经对你明晰的证据，遵循某位穆智台希德的见解，而你并不对这些证据进行判断，也就是说，你并未受到该证据的约束。如果你对证据进行了判断，知道从中推导律例的方法，并且认同该律例的推论以及律例本身，那么该律例所依据的证据就已经对你具有约束力了。此时你的见解就如同穆智台希德的见解，你在这种情况下是穆智台希德，而不是效仿者。由此可以清楚地看出，追随就是效仿，追随者（muttabi’）即是效仿者（muqallid），即使他知道证据。

And because the hukm Shar’i that a person adopts, either he has deduced it himself or it has been deduced by someone else, If he himself deduces it then he is a mujtahid and if someone else deduces it and he adopts it then he has adopted the opinion of someone else i.e, followed the opinion of someone else. And following the opinion of someone else is Taqlīd whether he adopted without a proof or with a non-binding proof. The muttabi’ (follower) therefore is a muqallid. As well, ittiba’ (following someone else) means that you follow the opinion of a mujtahid based on what has become clear to you in terms of evidence without you passing judgement on this evidence that is, without you being bound by this proof. If you pass judgement on the evidence and you know the manner of deducing the hukm from it and you agree to the inference of the hukm and the hukm itself then the proof on which the hukm rests has become binding on you. Then your opinion has become like the opinion of the mujtahid. You are in this case a mujtahid and not a muqallid. From this it becomes clear that ittiba’ (following) is Taqlīd and that the follower (muttabi’) is a muqallid even though he knows the evidence.