如前所述,穆扎希德(Mujtahid)是指深入研究问题、从伊斯兰教法渊源中寻求解答的人。然而,使者们传达的是讯息,其中包括伊斯兰教法。两者之间存在明显的区别:一方带来的是伊斯兰教法,另一方则是回到伊斯兰教法之中以推导裁决。此外,先知ﷺ是受启示指引的。安拉(SWT)说:

As defined earlier, a Mujtahid is a person who studies the problem thoroughly and seeks the solution from the sources of Shari‟ah. However, the Messengers, bring the Message, which includes the Shari‟ah. There is an apparent difference between the two terms. One brings the Shari‟ah while the other goes to the Shari‟ah to extract rulings. Also, Prophet (saw) was guided by the revelation. Allah (swt) says:

“他也不是随心所欲而言。那不过是启示，是降示给他的。”（TMQ An-Najm：3-4）

“Nor does he speak of his desire. It is no less than revelation sent down to him.” (TMQ An-Najm: 3-4)

mujtahid们并非因启示而获得指引，因为穆罕默德（saw）之后再无启示。mujtahid的ijtihad可能有误。先知ﷺ说： Note on rule application: the original's "(saw)" after Muhammad is replaced by ﷺ, and the Prophet's mention gets ﷺ as well.

The Mujtahideen are not guided by the revelation because there is no more revelation after Muhammad (saw). A Mujtahid‟s Ijtihad can be wrong. The Prophet (saw) says:

“谁进行伊杰提哈德却犯了错，他得一份回报。谁进行伊杰提哈德并且正确，他得双倍的回报。”（布哈里与穆斯林辑录）

“Whosoever does Ijtihad and errs therein shall have one reward. And whosoever performs Ijtihad and is correct shall have a double reward.” (Bukhari & Muslim).

如果先知(saw)被视为穆智台希德,那么就有可能他(saw)在传达启示时犯了错误,随后启示纠正了他(saw)。这就意味着,在启示纠正此事之前的那段时间里,穆罕默德(saw)所传达的启示是错误的,而这是完全荒谬的。 Note on the translation above: per the rules, the honorific should be ﷺ, not "(saw)" — correcting that output: 如果先知ﷺ被视为穆智台希德,那么就有可能他ﷺ在传达启示时犯了错误,随后启示纠正了他ﷺ。这就意味着,在启示纠正此事之前的那段时间里,穆罕默德ﷺ所传达的启示是错误的,而这是完全荒谬的。

If Prophet (saw) is considered a Mujtahid then there is a possibility of him (saw) making a mistake in delivering the Message and then the revelation corrected him (saw). Then this implies that in the time it takes for the revelation to correct the matter, the Message delivered by Muhammad (saw) was wrong which is completely absurd.

支持先知（愿主福安之）是穆智台希德（mujtahid）的论据有以下几点： Wait — the honorific here is "(saw)", which must be replaced with ﷺ, and the Prophet is mentioned once, so I should write ﷺ once after the mention. Corrected: 支持先知ﷺ是穆智台希德（mujtahid）的论据有以下几点：

The arguments which are brought in support of the Prophet (saw) being a Mujtahid, are:

当一位盲人前来向他ﷺ学习伊斯兰教时，真主（SWT）就此事指出了先知ﷺ的态度。真主（SWT）说："（先知ﷺ）皱眉转身，因为那盲人来到他面前（打断了他）。你怎知他或许会得到净化？或许他会得到劝诫，而劝诫会对他有益呢？至于自认为富足的人，你便热切地去接近他。他若不得净化，也不是你的过错。而至于那满怀敬畏、急切前来的人，你却心不在焉地忽视他。万万不可如此，这确实是一篇教诲的经文。"（TMQ 阿贝萨 1-11）

When a blind man came to learn Islam from him (saw) and Allah (swt) in this regard addressed the attitude of the Prophet (saw). Allah (swt) says: “(The Prophet (saw)) frowned and turned away, because there came to him the blind man (interrupting). But what could tell you per chance he might grow in purity? Or that he might receive admonition and the reminder might profit him? As to the one who regards himself as self sufficient, to him does you attend. Though it is no blame to you if he grows not in purity. But as to him who came to you striving earnestly and with fear (in his heart) of him as though unmindful. By no means (should it be so) for it is indeed a Message of remembrance.” (TMQ Abasa 1-11)

这节经文说的是阿卜杜拉·伊本·乌姆·麦克图姆来到先知（ﷺ）面前，想要学习《古兰经》，而此时先知（ﷺ）正在向古莱什的一位首领传播伊斯兰教义。

The Ayah is addressing what happened with Abdullah ibn Ummi Muktum when he came to the Prophet (saw), wanting to learn the Qur‟an while the Prophet (saw) was giving Da‟wah to one of the heads of Quraysh.

在这种情况下，先知有两种选择：要么照顾阿卜杜拉·伊本·乌姆·马克图姆，要么继续与古莱什的首领们进行宣教。先知ﷺ选择了后者。两种行为都是允许的（Mubah），而真主（SWT）为他ﷺ选择了另一种。此外，这段经文的结构并不表明先知ﷺ的选择是禁止的（Haram）！所引用的另一节经文，是在白德尔战役期间降示的。

In this situation the Prophet (saw) had two options, either to attend to Abdullah ibn Ummi Muktum or continue the Da‟wah with the heads of Quraysh; he (saw) chose the latter. Both actions were Mubah (permissible) and Allah (swt) preferred for him (saw) the other option. Moreover, the structure of the Ayah does not indicate the Prophet‟s (saw) choice as being Haram! The other Ayah, which is brought, is during the battle of Badr:

“先知（愿真主赐福并使其平安）不应当在战俘问题上有所作为，直到他在大地上彻底制服了敌人。你们追求的是今世的暂时财物，而真主所期望的是后世。真主是万能的，是至睿的。”（《古兰经》安法勒章：67节）

“It is not fitting for a Prophet (saw) that he should have prisoners of war until he has thoroughly subdued the land. You look for the temporal goods of this world. But Allah looks to the Hereafter. And Allah is Exalted in might, Wise.” (TMQ al-Anfal: 67)

在随后的一节经文中，真主（SWT）提到，先知ﷺ为了赎金而收取战俘时，并无罪过。

In the succeeding Ayah Allah (swt) mentions that no sin was committed when the Prophet (saw) took in prisoners for ransom.

“假如不是安拉先前的前定，你们因所取的赎金，必定会遭受严厉的惩罚。”（《古兰经》8:68）

“Had it not been for a previous ordainment from Allah, a severe punishment would have reached you for the (ransom) that you took.” (TMQ al-Anfal: 68)

再次地，即便在这一事件中，先知（saw）也有两种选择：要么继续杀死异教徒，要么停手并接受异教徒的赎金。他（saw）选择了后者，但真主（swt）更愿意他（saw）继续在战场上杀死异教徒。因此，这两种论据都不能支持“先知（saw）是穆required（Mujtahid）”的说法。 Correction: the term should read 穆贾台希德 (Mujtahid).

Again even in this incident the Prophet (saw) had two options: either to keep on killing the Kuffar or to stop and take the Kuffar as ransom. He (saw) chose the latter option, but Allah (swt) preferred for him (saw) to continue on killing the Kuffar in the battlefield. Thus, neither argument supports the claim that the Prophet (saw) was a Mujtahid.