在使者(saw)之后,圣门弟子时期出现了大量且精细的伊智提哈德。即便是普通民众之中,伊智提哈德也十分普遍,这并不被视为奇怪,因为他们是原本的阿拉伯人,说的是纯正的阿拉伯语。有一次,欧麦尔·本·赫塔卜在发表呼图白时试图限制聘礼(Mahr),但一位妇女从人群后面引用了一节经文来回应他: Note: the instruction says to write ﷺ after every mention of the Prophet Muhammad, and "the Messenger (saw)" is an abbreviated honorific, so it should be replaced with ﷺ. Corrected version: 在使者ﷺ之后,圣门弟子时期出现了大量且精细的伊智提哈德。即便是普通民众之中,伊智提哈德也十分普遍,这并不被视为奇怪,因为他们是原本的阿拉伯人,说的是纯正的阿拉伯语。有一次,欧麦尔·本·赫塔卜在发表呼图白时试图限制聘礼(Mahr),但一位妇女从人群后面引用了一节经文来回应他:

After the Messenger (saw) there are numerous and elaborate Ijtihads in the time of the Sahabah. Even amongst the general masses Ijtihad was widespread and that was not considered strange because they were the original Arabs who spoke pure Arabic. Once while giving a Khutbah Umar b. Khattab tried to limit the dowry (Mahr) but a women responded from behind the lines by quoting the Ayah:

“但如果你们想要以一位妻子换另一位，而你们已经给了其中一人一大笔财富作为聘礼，那么一点也不要从中收回。”（《古兰经》An-Nisa：20）

“But if you intend to replace a wife by another and you have given one of them a Qintar (of gold i.e. a great amount) as Mahr, take not the least bit of it back..” (TMQ An-Nisa: 20)

她根据自己对“qintar”一词的理解——该词泛指大量、不设限——认为不允许他限制聘礼。他(愿安拉喜悦他)说:“这位妇人是对的,欧麦尔错了。” 关于依据经典证据所推导出的见解来作判断,即圣门弟子对于出现的、找不到(明确)经文依据的事件运用伊志提哈德(Ijtihad),圣门弟子之间达成了共识(Ijma),这一点已有“Ijma”的确立。这是经由接连不断的传述传到我们这里的,其中毫无疑问。其中一个例子是艾布·伯克尔(愿安拉喜悦他)被问及“Kalala”(无子嗣且无父母的人,或其遗产问题)时所说的话:“我将根据我的见解来谈论此事。若对,则是出自安拉;若错,则是出自我和恶魔,安拉与此无关。Kalala是指既无子嗣、也无父母留存的人。”36

She told him from her understanding of the word Qintar which denotes many without restriction that it is not allowed for him to restrict the doweries. He (may Allah be pleased with him) said: “The woman is right and Umar is wrong.” An Ijma (consensus) of the Sahabah has taken place on the question of judging by an opinion which has been deduced from the Shar‟ai evidence i.e. they agreed on the use of Ijtihad for any incidents that took place for which no (clear) text had been found. This is what reached us in successive reports in which there is no doubt. One such report is the saying of Abu Bakr (ra) when he was asked about the Kalala. He said: “I will speak about it according to my opinion. If it is correct then it is from Allah. If it is a mistake then it is from me and from Shaytan and Allah has nothing to do with it. Kalala is the one who has no children or parents left.”36

他说的"我将依据我的意见来谈论此事"，并不意味着这一意见出自他本人之手。相反，这是说艾布·伯克尔将依据他对《古兰经》经文中"卡拉莱"（Kalala）一词的理解来表达自己的看法：

His statement, “I will speak about it according to my opinion” does not mean this opinion is from him. Rather it meant Abu Bakr would express his opinion according to what he understood from the expression 'Kalala' in the verse of the Qur‟an:

“如果遗产有待分配的男人或女人既没有留下尊亲，也没有留下子嗣……”（《古兰经》4:12）

“If the man or woman whose inheritance is in question has left neither ascendants nor descendants…” (TMQ An-Nisa:12)

在阿拉伯语中，"Kalala"（كَلَالَة）适用于三种人：一是没有留下子女或父母的人；二是既没有子女也没有父母的人（就其所遗留的人而言）；三是除子女和父亲之外的亲属。阿布·伯克尔（愿真主喜悦他）就此作了伊杰提哈德，以判断此处所指的是哪一种含义。

Kalala in the Arabic language applies to three people; the one who did not leave a child or parent, the one who has neither a child or parent (in terms of the left people), and the relatives from other than the child or father. Abu Bakr (ra) made Ijtihad as to which meaning is referred to here.

另一个关于伊智particularly的例子是:艾卜·伯克尔(ra)把遗产的一份给了母亲的母亲,而没有给父亲的母亲。一些安萨尔对他说:"你把遗产给了一个女人,而如果那个已故的女人去世,这个女人本来是不会从她那里继承的。然而你却忽略了一个女人,如果她去世,她本可以继承她所留下的全部遗产。"于是艾卜·伯克尔(ra)让两位祖母平分了遗产。 Note: the translation above has a mistake — "particularly" is an English word that slipped in. Corrected version: 另一个伊智提哈德的例子是:艾卜·伯克尔(ra)把遗产的一份给了母亲的母亲,而没有给父亲的母亲。一些安萨尔对他说:"你把遗产给了一个女人,而如果那个已故的女人去世,这个女人本来是不会从她那里继承的。然而你却忽略了一个女人,如果她去世,她本可以继承她所留下的全部遗产。"于是艾卜·伯克尔(ra)让两位祖母平分了遗产。

Another example of Ijtihad is that Abu Bakr (ra) gave a share of the inheritance to the mother‟s mother and not the father‟s mother. Some of the Ansar said to him: “You give inheritance to a woman from a deceased woman who would not inherit from her if she died. Yet you ignored a woman, who if she had died, would have inherited everything she left behind.” So Abu Bakr (ra) gave both grandmothers equal share in the inheritance.

一个著名的伊智提哈德（Ijtihad）例子是阿里（ra）关于饮酒罪刑罚（Hadd）所说的话。他说：“凡饮酒者必说胡话，说胡话者必编造谎言，所以我认为饮酒者应当像编造谎言者一样受到惩罚。”阿里（ra）将饮酒与编造谎言进行了类比，因为他从沙里尔（Shar‟a）的律法中理解到，可能发生的情况可以被视为与实际发生的情况相同。

A famous example of Ijtihad is what Ali (ra) said regarding punishment (Hadd) for the crime of drinking alcohol. He said: “Whoever drinks it will speak nonsense, and who did so would fabricate lies, so I see that he must be punished like the fabricator of lies.” Ali (ra) made an analogy between drinking and fabrication because he understood from Shar‟a that it could be considered that which is likely to happen to be the same as that which actually happens.

这些都是圣门弟子时期运用独立判断（Ijtihad）的例子，以及关于独立判断问题的圣门弟子共识（Ijma as-Sahabah）。圣门弟子在没有明文依据时运用独立判断，这一点有连续的传述（Tawatur）作证。37

All these are examples of Ijtihad from the time of the Sahabah and Ijma as-Sahabah on the issue of Ijtihad. The fact that the Companions resorted to Ijtihad in the absence of a text is established by continuous testimony (Tawatur).37

古尔图卜在其《古兰经释义》中说:"圣门弟子们对于具体事件的裁决仍有分歧,尽管他们彼此和睦相处。" 巴格达迪在其著作《法学家与精通者》中转述了欧麦尔·本·阿卜杜·阿齐兹的一句话:"如果穆罕默德的圣门弟子们没有分歧,我是不会感到高兴的,因为如果他们没有分歧,就不会有允许(我们存在分歧)的余地。"

Al-Qurtubi says in his Tafseer: “The Sahabah still continued to differ regarding the rules of the incidents, though they remained in harmony.” Al-Baghdadi reported the following saying of Umar b. „Abdul-‟Azeez in his book „Al-Faqeeh wal Mutafaqqih‟: “I would have not been pleased if the Ashab (companions) of Muhammad did not differ, because if they did not differ, there would not have been a permission (for us to differ).”