关于穆扎希德（Mujtahid）资格条件最早的完整论述，见于艾布·侯赛因·巴士里（Abu' Husayn al-Basri，卒于436年/1044年）的《Al-Mu'tamad fi Usul al-Fiqh》。巴士里论述的大体框架后来被沙里兹（al-Shirazi，卒于467年/1083年）、安萨里（al-Ghazali，卒于505年/1111年）和阿米迪（al-Amidi，卒于632年/1234年）接受，仅作了少许修改。这并不意味着在巴士里之前的学者没有关注伊智提哈德（Ijtihad）的条件，只是他们不认为有必要以这种方式明确规定伊智提哈德的条件。 哈乃斐派的法学家法赫尔·伊斯兰·阿里·本·穆罕默德·巴兹达维（Fakhr al-Islam 'Ali b. Muhammad al-Bazdawi，卒于483年）和乌拜杜拉·本·麦斯欧德·萨德尔·沙里亚（`Ubaydullah ibn Mas'ud Sadr al-Shar‟iah）都指出，要进行伊智提哈德，法学家应当掌握《古兰经》及其含义（包括语言学意义和法律意义）、其各种分类，掌握圣训（Hadith）及其原文与传述权威，并掌握类比推理（Qiyas）的规则。38

The earliest complete account of the qualifications of a Mujtahid is given in Abu' Husayn al-Basri's (d. 436/1044) al-Mu'tamad fi Usul al-Fiqh. The broad outline of al-Basri's exposition was later accepted, with minor changes, by al-Shirazi (d. 467/1083), al-Ghazali (d. 505/1111) and al-Amidi (d. 632/1234). This does not mean that the requirements of Ijtihad received no attention from the Ulema who lived before al-Basri, however they did not see it necessary to lay down the conditions for Ijtihad in this manner.The Hanafi jurists, Fakhr al-Islam 'Ali b. Muhammad al-Bazdawi (d.483 A.H.) and `Ubaydullah ibn Mas'ud Sadr al-Shar‟iah both stated that to perform Ijtihad a jurist should have knowledge of the Qur‟an together with its meaning, dictionary and legal, and its various divisions, of the traditions (Hadith) including the texts and authorities thereof, and of the rules of analogical deduction (Qiyas).38

以下是进行伊斯兰教法独立推理（ijtihād）所需的条件。这些条件源自前文所解释的“伊杰提哈德”定义，即基于具体经据进行推理。

The following are the qualifications needed to perform Ijtihad, these qualifications are derived from the definition of Ijtihad which is based on specific evidences as explained earlier:

A. 穆జتهد（মুজতাহিদ）必须是一位穿着穆斯林身份、心智健全、并已达到较高学术能力水平的男性或女性。 Correction: the term should be rendered simply without the stray characters: A. 穆吉太希德（Mujtahid）必须是一名心智健全、已达到较高学识水平的穆斯林，无论男女。

A. The Mujtahid must be a Muslim male or female of sound mind who has attained a high level of intellectual competence.

B. 由于《古兰经》和圣训的经文是以阿拉伯语降示的，因此伊杰提哈德只能依据阿拉伯语原文进行。人必须具备足以正确理解《古兰经》和圣训的阿拉伯语知识。某些类别的穆扎欣德并不要求完全精通阿拉伯语，但穆扎欣德至少须通晓与所论主题相关的语言细微之处。他还必须能够准确理解各种渊源，并从中推导出律例。他应当掌握足够的知识，以便理解阿拉伯人的处境以及其言语中当下的习惯用法，从而能够辨别以下几类文本指示（Dalaalat al-alfaaz）：一致性（Mutaabaqah）、包含性（Tadmeen）、必然蕴含（Iltizaam）、单一词（Mufrad）、复合词（Murakkab）、总体的（Kulli）、局部的（Juz‟i）、字面义（Haqeeqah）、比喻义（Majaaz）、同形异义（Ishtiraak）、同义（Taraaduf）、明示义（Mantuq）和隐含义（Mafhum）等。

B. Since the text of the Qur‟an and Sunnah were revealed in the Arabic language, Ijtihad can only be performed based on the Arabic text. One must have knowledge of the Arabic language to the extent that it enables a correct understanding of the Qur‟an and the Sunnah. A complete command in Arabic is not a requirement for some kinds of Mujtahideen, but the Mujtahid must, at least, know the fine points of the language related to the subject at hand. He must also be able to comprehend the sources accurately and deduce the rule from them. He should know enough by which he can understand the circumstances of the Arabs, the current customary usage in their speech such that he can distinguish the textual indications (Dalaalat al-alfaaz) in terms of the following: congruence (Mutaabaqah), inclusivity (Tadmeen), requisite (Iltizaam), Mufrad (singular), Murakkab (construct), comprehensive (Kulli), partial (Juz‟i), Haqeeqah (literal), Majaaz (metaphorical), homonym (Ishtiraak), synonym (Taraaduf), uttered meaning (Mantuq) and implied meaning (Mafhum) etc.

C. 穆吉塔希德还需要熟悉《古兰经》，了解《古兰经》中的麦加篇与麦地那篇内容，知晓经文的降示背景（Asbab al Nuzul），并且必须全面掌握《古兰经》中的法律内容，但不一定需要掌握经中的叙事与比喻，以及涉及后世的经文。对于“律例经文”（Ayat ul Ahkam，即关于法规的经文）的掌握，包括了解相关的注释（Tafsir），尤其要参考圣训（Sunnah）以及同伴（Sahabah，愿真主喜悦他们）对相关议题的观点。据伊玛目安萨里（al-Ghazali）、伊本·阿拉比（Ibn al-Arabi）和艾布·伯克尔·拉兹（Abu Bakr al-Razi）等一些学者所言，穆吉塔希德必须知晓的法律经文约有五百节。然而沙卡尼（Shawkani）等学者指出，这种界定不可能是确定无疑的。

C. The Mujtahid also needs to be knowledgeable of the Qur‟an, the Makki and Madani contents of the Qur‟an, the occasion of theirrevelation (Asbab al Nuzul) and must have a full grasp of the legal contents of the Qur‟an, but not necessarily of the narratives and parables of the Qur‟an and its passages relating to the Hereafter. The knowledge of the Ayat ul Ahkam (verses regarding rules) includes knowledge of the related commentaries (Tafsir) with special reference to the Sunnah and the views of the Sahabah (ra) related to the subject at hand. According to some Ulema, including al-Ghazali, Ibn al-Arabi, and Abu Bakr al-Razi, the legal ayat of the Qur‟an which the mujtahid must know amount to about five hundred. Shawkani and others, however observe that a specification of this kind cannot be definitive.

D. 穆扎希德必须对圣训（Sunnah）有充分的了解，尤其是与其伊杰提哈德相关的部分，并熟悉圣训中的裁决。穆扎希德还必须了解圣训中的废止（naskh）情况，以及圣训传述者的可靠性。

D. The Mujtahid must possess an adequate knowledge of the Sunnah, especially the part relating to his Ijtihad and be familiar with the rulings in the Sunnah. The Mujtahid must also know the incidents of abrogation in the Sunnah and the reliability of the narrators of Hadith.

E. 他必须掌握伊斯兰教法根源学（Usul al-Fiqh），以便熟悉从经文中推导律例的方法及其所蕴含的意义。

E. He must have knowledge of Usul al-Fiqh so that he will be acquainted with the procedures for extracting the rulings from the text and the implications.

F. 穆贾塔希德应当了解不同穆贾塔希德的观点（如果存在这些观点的话）。穆贾塔希德必须熟悉其他穆贾塔希德在某一问题上所依据的证据（Daleel），以及其他穆贾塔希德如何理解该证据和该问题。

F. The Mujtahid should be aware of the opinions of different Mujtahideen, if any exist. It is essential for a Mujtahid to be familiar with the Daleels of other Mujtahideen, on a particular issue as how the other Mujtahid understood the Daleel and the issue.

G. 最后，他必须对进行伊吉提哈德的问题有全面的了解。要推导出任何裁决，就必须透彻理解该问题的实质。如果穆究塔希德（Mujtahid）不理解某一问题，那么无论他身处何地，都不允许对其进行伊吉提哈德。为了理解问题，穆究塔希德可以向专家请教。例如，可能出现一个关于基因工程的问题。要理解基因工程的过程，穆究塔希德可以去请教该领域的专家。

G. Finally, he must have a comprehensive knowledge of the issue on which Ijtihad is being performed. To extract any ruling one has to understand the subject thoroughly. If the Mujtahid does not understand an issue, he is not allowed to do Ijtihad regardless of where he lives. To understand the issue, the Mujtahid can go to experts. For instance, there might be an issue in genetic engineering. To understand the process of genetic engineering, the Mujtahid can go to an expert in this field.

因此，这些条件足以使一个人具备进行伊杰提哈德（Ijtihad）的资格，而认为每一个问题都要求穆佳台希德（Mujtahid）亲自置身于该环境之中，这种说法是不正确的。

Therefore, these criteria are enough to qualify one to do Ijtihad, and it is incorrect to say that each issue requires the Mujtahid to reside in that environment.

mujtahid可以身处任何地方进行ijtihad，只要他熟悉所讨论的问题即可。如果mujtahid对该问题并不熟悉，那么即使该问题发生在他所居住的同一环境中，他也不允许进行ijtihad。

The Mujtahid can reside anywhere and do Ijtihad as long as he is familiar with the issue being dealt with. If the Mujtahid is not familiar with the issue, he is not allowed to do Ijtihad, even if the issue occurs in the same environment that the Mujtahid is residing in.