有时一个人会想到，自己可以在两位穆智台希德的伊吉提哈德所推出的两条律例之间做出选择。例如，触摸妻子是否会破坏小净（Wudhu）？伊玛目沙斐仪说会；伊玛目艾卜·哈尼法说不会。

Sometimes it occurs to a person that he can choose between two rules derived from the Ijtihad of two Mujtahideen. For example, does touching one‟s wife break the Wudhu? Imam Shafi‟i says yes. Imam Abu Hanifah says no.

两种观点都以证据（Daleel）为依据。有人说，伊斯兰教是容易的，因此应当选择较容易的那一种。毕竟，两种都是伊斯兰的观点。若因私欲而遵循某一观点，则是完全haram（禁止的）。因为遵循一个伊斯兰观点，就是遵循Hukm Shar'i（沙里亚的判决）。对Hukm Shar'i的服从，不以艰难、容易或利益为依据。那么，一个Muqallid（追随者）应当如何在两个伊斯兰观点之间作出选择呢？

Both opinions are based on the Daleel. Some say that Islam is easy therefore choose the easiest. After all both are Islamic opinions. To follow one of the opinions because of one‟s desires is totally Haram (forbidden). As following an Islamic opinion means following the Hukm Shar‟i. The obedience to Hukm Shar‟i is not based on hardship, easiness or benefit. How then does a Muqallid choose between two Islamic opinions?

安拉(SWT)说:

Allah (swt) says:

“如果你们在任何事上有争议，就把它交还真主和使者。”（古兰经 4:59）

“If you dispute in a thing return it to Allah and the Prophet” (TMQ An-Nisa: 59)

穆盖里德应当回归真主（SWT）和先知（ﷺ）。实际上，这意味着选择他确信的那位穆贾塔希德，认为其对该问题的裁决是正确的。选择正确的穆贾塔希德可以通过以下方式实现：

The Muqallid should return to Allah (swt) and the Prophet (saw). In practice, it means choosing the Mujtahid whom he is convinced with as having the correct ruling for the issue. Choosing the correct Mujtahid can be achieved through:

研究各位穆究塔希德的观点，并遵循其中最具说服力的一种。若穆盖里德不了解证据，或无法辨别证据的强弱，那么在穆究塔希德身上最应寻求的资格，便是高深的学识与敬畏之心（Taqwa）。

Studying the opinion of the Mujtahideen and following the one that is most convincing. If a Muqallid does not know the evidence or is unable to verify the strength of the evidence, the best qualification to look for in a Mujtahid is a high degree of knowledge and Taqwa.

需要注意的是，人们并非因为某位穆贾台希德（Mujtahid）的个人品格而进行taqlīd（仿效）。若一个人遵循某一教法学派（Madhab），他并非因为创立者的个人魅力而追随，而是因为相信此人对该问题的沙里尔教法裁定（Hukm Shar‟i）有正确的理解。人必须认识到，他所遵从的是沙里尔教法的裁定，而非伊玛目艾卜·哈尼法或伊玛目沙斐仪。

As a note of caution, it should be understood that one is not making Taqleed to the personality of the Mujtahid himself. If one follows a Madhab, one is not following a founder because of his personality, but because one believes that he had the correct understanding of Hukm Shar‟i on the issue. One must realise that he is obeying the Hukm Shar‟i not Imam Abu Hanifah or Imam Shafi‟i.

遵循一位穆扎欣德（Mujtahid）的伊贾提哈德（Ijtihad）结论是伊斯兰教所允许的。《古兰经》、圣训以及圣门弟子的一致意见（Ijma as-Sahabah）都支持这一点。纵观穆斯林的历史，他们一直在实行taqlid（taqleed，盲从/遵从），以至于在某个阶段伊贾提哈德之门被关闭，所有人都在进行taqlid。这一步是错误的，因为乌玛（Ummah）中存在穆扎欣德是一项法定义务（Fard）。

Following the Ijtihad of a Mujtahid is permitted in Islam. Qur‟an, Sunnah, and Ijma as-Sahabah support this. Throughout our history the Muslims have been practicing Taqleed, to the extent that at one stage the door of Ijtihad was closed and everyone was making Taqleed. This step was wrong because the existence of Mujtahideen in the Ummah is Fard (obligatory).

我们今天面临的问题不是效仿（Taqleed）的问题，而是无知的问题。即使每个人都达到了非常高的伊斯兰知识水平，仍然会有人实行效仿，正如圣门弟子（ra）和再传弟子时代所发生的那样。

The problem we face today is not the problem of Taqleed, but the problem of ignorance. Even if everyone reaches a very high level of Islamic knowledge, some people will still be practicing Taqleed as happened during the time of the Sahabah (ra) and Tabi‟een.

我们承认，对某一教法学派的盲目效忠已经造成了许多问题，但这是民众无知的过错，而非教法学派本身的过错。倘若废除各教法学派，强迫每个人自行进行伊智提哈德，穆斯林就会迷失方向。正如并非所有人都能成为外科医生或律师，我们也不能指望每个人都达到穆智台希德的水平。

We acknowledge that the loyalty to the Madhab has resulted in many problems, but this is a fault of the people‟s ignorance and not the existence of the Madhab. If the Madhahib were abolished and everyone was forced to make Ijtihad by himself or herself, the Muslims would be lost. In the same way that not all people are capable of becoming surgeons or lawyers, we cannot expect everyone to reach the level of a Mujtahid.

taqlīd（تقليد）是那些不能直接从经文中推导出教法裁决（Hukm）之人的必需。此事适用于所有不懂阿拉伯语、伊斯兰教法学（Fiqh）等学科的穆斯林。

Taqleed is a necessity for those who are not capable of extracting the Hukm (ruling) directly from the text. This matter applies on all Muslims who do not know the Arabic language, Fiqh, etc.

然而，关于“taqlid”（taqleed，盲从/效仿）这一主题，有三个关键点必须加以阐明：

Nevertheless, three crucial points need to be made on the subject of Taqleed:

A. taqlid（模仿/遵从）不应带有对某一教法学派的门户之见。它不过是采纳某一学派的学说。任何人都不能也不应宣称某一教法学派是唯一的伊斯兰教法学派，或认为它优于其他学派。

A. Taqleed should not be practiced with any sense of partisanship to a particular Madhab. It is nothing more than the adoption of a particular school of thought. No one can or should claim that a particular Madhab is the only Islamic Madhab or that it has supremacy over others.

B. 服从的是沙尔仪的裁决（Hukm Shar‟i），而不是某位穆杰塔希德（Mujtahid）。

B. The obedience is to the Hukm Shar‟i and not to a Mujtahid.

C. 穆斯林应当被鼓励去掌握进行伊杰提哈德所必需的技能，因此也应当被鼓励去学习其所遵循之律例的证据（达利勒）。这将使穆斯林既获得伊斯兰教法（菲格赫）方面的知识，也获得实践层面的能力。允许遵循学派（塔格利德）不应被视为纵容无知的许可，也不应被当作阻止穆斯林充实自身、获取进行伊杰提哈德所需工具的理由。

C. Muslims should be encouraged to acquire the skills necessary to perform Ijtihad and thus should be encouraged to learn the Daleel for the rulings they are following. This will provide Muslims with knowledge in Fiqh as well as the action itself. Allowing Taqleed should not be taken as a license for endorsing ignorance or discouraging Muslims from enriching themselves in acquiring the tools necessary for making Ijtihad.