“我派遣你之前，所派的只是我启示给他们的男人。你们如果不知道，就请问知识的人。”（古兰经 尼萨因章：43）

“We have not sent before thee but men whom We reveal to them. So ask the people of knowledge if you know not”.(TMQ An-Nahl: 43)

这节经文是为回应否认穆罕默德(ﷺ)是人类的那些不信者的论点而降示的。然而,经文的措辞是普遍的,应当看重措辞的普遍性,而不是降示原因的特殊性(Al-'ibra bi 'umum al-lafz laa bi khususiyyat al-sabab)。此外,它并非针对某个特定的主题,而是普遍地涉及不知者向知者发问的请求。因为它要求以物叉对者向有经典的人询问,以便他们得知真主(SWT)在以往的民族中没有派遣非人类的使者。他们对这一信息一无所知,所以真主(SWT)命令他们去询问知情者。

This Ayah was revealed in response to the disbelievers‟ argument who rejected Muhammad (saw) was a human being. However the wording of the Ayah is general and what matters are the generality of the wording and not the specificity of the cause (Al-'ibra bi 'umum al-lafz laa bi khususiyyat al-sabab). Moreover, it is not about a specific subject, it is general about the request from those who do not know to ask those who do know. For it requests the Mushrikeen to ask the People of the Book to teach them that Allah (swt) has not sent to previous nations Messengers who were not human beings. They were ignorant of this information so He (swt) ordered them to ask those who know.

„Fas'alu”（问）这个词带有一般性的含义，即为了学习而发问。它关乎知识，而非信仰（Iman）。尽管经文中提到的“Zikr 的人”（ahl al-Dhikr）指的是有经的民众，但这一用语是以一般方式出现的，因此它包括所有的 Zikr 的人，无论是穆斯林还是非穆斯林。穆斯林也是 Zikr 的人，因为《古兰经》就是一种 Zikr。真主（SWT）说：

The word „Fas'alu' (ask) has come with a general import i.e. ask in order to learn. It is related to knowledge and not to belief (Iman). Although the people of Zikr mentioned in the verse are the People of the Book, the term came in a general manner and it includes all people of Zikr, whether Muslims or non-Muslims. The Muslims are the people of Zikr because the Qur‟an is a Zikr. He (swt) said:

“我也降示了这份教诫（即《古兰经》）给你，以便你为世人阐明降给他们的经典，好让他们深思。”（TMQ An-Nahl: 44）

“And We have also sent down to you (O Muhammad [saw]) the Zikr (reminder and advice [i.e. the Qur‟an]), that you may explain clearly to men that which was sent down to them, and that they may give thought.” (TMQ An-Nahl: 44)

因此，只有在教法律例（Hukm Shar‟i）方面，每位穆斯林都可以进行taqleed（效仿）。这一理解还得到以下圣训的进一步支持。

Hence, Taqleed only in the Hukm Shar‟i is allowed for every Muslim. This understanding is further supported by the following Hadith.

贾比尔(ra)叙述道:一个人头部受了伤。他在睡眠中出现了梦遗。他问同伴们自己能否行tayammum(干净土净法)。他们说他没有不行大净的理由。他行了大净之后,那人死了。当先知(saw)得知此事时,他说:“的确,对他来说,行tayammum就足够了,在头上放一块布,然后擦拭(Masah),再洗净身体的其余部分。”(艾布·达乌德与艾哈迈德) Note: The Prophet's honorific should be ﷺ per the rules, and the abbreviated "(saw)" must be replaced. Corrected version: 贾比尔(ra)叙述道:一个人头部受了伤。他在睡眠中出现了梦遗。他问同伴们自己能否行tayammum(干净土净法)。他们说他没有不行大净的理由。他行了大净之后,那人死了。当先知ﷺ得知此事时,他说:“的确,对他来说,行tayammum就足够了,在头上放一块布,然后擦拭(Masah),再洗净身体的其余部分。”(艾布·达乌德与艾哈迈德)

Jabir (ra) has narrated that one man suffered a wound to his head. Whilst sleeping he had a wet dream. He asked the companions if he could make Tayammum. They said that he had no excuse for not performing Ghusl. After performing Ghusl the man died. When the Prophet (saw) was informed of the incident he (saw) said: “Verily it was enough for him to do Tayammum, to place a piece of cloth on his head, which he should then wipe (Masah) and then for him to wash the rest of his body”. (Abu Dawud & Ahmad)

然后他ﷺ说道:

He (saw) then said:

“他们（指圣门弟子）如果不知道，就应当去询问。”42

“They (the companions) should ask if they do not know.”42

因此,先知(saw)明确告诉众门徒,如果他们不了解某项律例,就应当去询问。

Thus, the Prophet (saw) made it very clear to the companions that they should ask about the ruling if they are not aware of it.

据可靠记载，阿米尔·沙阿比（al-Sha'bi）说：“有六位圣门弟子（愿安拉喜悦他们）曾为民众提供教法意见。他们是：伊本·麦斯欧德（愿安拉喜悦他）、欧麦尔·本·哈塔卜（愿安拉喜悦他）、阿里·本·阿比·塔利卜（愿安拉喜悦他）、宰德·本·萨比特（愿安拉喜悦他）、乌baiy·本·凯尔卜（愿安拉喜悦他）和艾布·穆萨（愿安拉喜悦他）。其中三人会放弃自己的意见，而采纳另外三人的意见。伊本·麦斯欧德放弃自己的意见，采纳欧麦尔的意见；艾布·穆萨放弃自己的意见，采纳阿里的意见；宰德放弃自己的意见，采纳乌baiy·本·凯尔卜的意见。”这也表明，穆斯林过去会效仿圣门弟子，而其中一些人还会相互效仿。

It has been authentically reported that al-Sha'bi said: “There were six companions of the Messenger of Allah (saw) who used to deliver legal opinions to the people. Ibn Mas'ud (ra), Umar b. al-Khattab (ra), 'Ali b. Abi Talib (ra), Zayd b. Thabit (ra), Ubayy b. Ka'b (ra), and Abu Musa (ra). Three used to leave their opinion for the opinion of the other three. Ibn Mas‟ud used to leave his opinion for Umar's opinion, Abu Musa used to leave his opinion for the opinion of 'Ali and Zayd used to leave his opinion for the opinion of Ubayy b. Ka‟b.” This also indicates that the Muslims used to imitate the Sahabah and some of them used to imitate each other.