“Madhab”（مذهب）的意思是“伊斯兰教法学派”。以下是存在多个教法学派（Madhahib）的一些原因。

The word Madhab means “school of Fiqh”. The following are some of the reasons for the existence of Madhahib (schools of Fiqh).

一位穆祛塔希德可能认为某段圣训是可靠的，而其他人则未必如此。这是因为他们在判断圣训真实性的标准上存在差异。

One Mujtahid may consider a certain Hadith authentic while others may not. This is due to their differences in the criteria for judging the authenticity of the Hadith.

例如:

Example:

由阿慕尔·本·舒阿伊卜传述的圣训提到:"一位妇女带着她的孩子来见先知ﷺ,她手上戴着两只金镯。先知ﷺ说:'你是否为这些缴纳天课?'她说:'没有。'先知ﷺ说:'你是否愿意让真主把它们变成火的手镯?'"一些学者认为这是一段可靠的圣训,而另一些学者因其传述系统中存在薄弱之处,认为它是一段弱圣训。认为首饰不需缴纳天课的学者有:阿伊莎·宾特·艾布·伯克尔(愿真主喜悦她)、伊玛目·贾比尔、伊本·欧麦尔、伊玛目·马立克、伊玛目·艾哈迈德和伊玛目·沙斐仪。

The Hadith narrated by Amr b. Shuaib which mentions: “A woman came to the Prophet (saw) along with her child with two gold bracelets in her hand. He (saw) said: „Do you give the Zakat upon these?‟ She said: „No.‟ He (saw) said: „Would you like that Allah makes them into bracelets of Fire?‟” Some scholars consider this to be an authentic Hadith, while others consider it a weak Hadith due to the weakness in the Isnad. The scholars who said that there is no Zakah on jewellery are Aisha bint Abu Bakr (ra) Imam Jabir, Ibn Umar, Imam Malik, Imam Ahmad and Imam Shafi‟i.

此外，一位穆占提希德（Mujtahid）可能知道某段圣训，而另一位则可能不知道。正因如此，穆占提希德们常对他们的学生说："如果你们在离开我之后找到一段圣训，而它与我告诉你们的相矛盾，那就抛弃我的见解，遵循那段圣训。"

Furthermore, one Mujtahid may know of a Hadith while another may not. It is due to this reason that the Mujtahideen used to say to their students, if you find a Hadith after you leave me, and it contradicts what I have told you, throw away my understanding and follow the Hadith.

示例:女子在月经期间不允许进行绕行天房(环绕克尔白)的功课。基于此,欧麦尔(ra)曾禁止女子在月经来潮时完成朝觐,即便月经是在离开阿拉法特之后才来的,而阿拉法特是朝觐最重要的部分。当他(ra)得知先知穆罕默德ﷺ曾在类似情况下允许女子继续完成朝觐时,欧麦尔(ra)随后取消了禁令,并允许该女子完成她的朝觐。

Example: It is not permitted for a woman while she is menstruating to perform Tawaaf (circling around the Ka‟aba). Based on this, Umar (ra) used to forbid women from completing the Hajj even if the menstruating started after leaving Arafat, which is the most important part of the Hajj. When he (ra) was informed that the Prophet (saw) used to allow women to continue performing Hajj under similar situations, Umar (ra) subsequently lifted the ban, and allowed the woman to complete her Hajj.

有些学者将某一位圣门弟子（Sahabi）的见解视为立法依据，而另一些学者则将圣门弟子（ra）视为穆ജ്ജ਼ਤਹਿਦ（Mujtahid），认为他们各自的个人见解并不具有约束力。 Correction: the Arabic term should be 穆扎希德 (Mujtahid). Corrected translation: 有些学者将某一位圣门弟子（Sahabi）的见解视为立法依据，而另一些学者则将圣门弟子（ra）视为穆扎希德（Mujtahid），认为他们各自的个人见解并不具有约束力。

Some scholars accepted the opinion of one Sahabi as a legislative source, while others treated the Sahabah (ra) as Mujtahids whose individual opinions were not legally binding.

一些学者实行类比推理（Qiyas）（见第6.0节），而另一些学者则实行优选推理（Istihsan）（见第7.5节）。

Some scholars practiced Qiyas (see section 6.0) while others practiced Istihsan (see section 7.5).

一些学者只采用“圣门弟子的公议”（Ijma‟ as-Sahabah），而另一些学者则还采用了“麦地那人的公议”（Ijma‟ Ahlel Madinah）、“穆贾塔希德的公议”（Ijma‟ Al-Mujtahideen），以及前文已讨论过的各种其他类型的公议。

Some scholars used Ijma‟ as-Sahabah only, while others used Ijma‟ Ahlel Madinah (People of Madinah), Ijma‟ Al-Mujtahideen, and various other types of Ijma‟ as well as discussed earlier.

有些学者采用了马斯拉哈穆尔赛莱（Maslahah Mursalah）以及其他非确定性的原则，而另一些学者则没有采用。这也导致学者之间产生了更多的分歧。

Some Scholars used Maslahah Mursalah and other non definitive principles while others did not. This contributed to more differences among the scholars.

一些学者采取了对文本的字面理解，即只取文本的表面意义，拒绝接受更深层的理解。这些学者中有一些被称为“宗教表面主义者”（Zahiris），也就是只取文本表面意义的人。

Some scholars took the literal understanding of the text, meaning that they took the text at its surface value, refusing to take deeper understandings. Some of these scholars were called Zahiris, or those who took only the apparent meanings of the texts.

除了文字的表面含义之外，一些学者还从经文中领会到更深层、隐含的意义。

In addition to the apparent meaning, some Scholars took deeper and implicit meanings in the texts.

关于命令的形式与类型，学者们在理解上存在分歧。例如，关于蓄须的圣训，学者们对其所表示的是义务（Fard）、推荐（Mandub）还是许可（Mubah）意见不一。伊本·泰米叶和伊本·哈兹姆认为它是义务。伊本·古达马、沙卡尼、奈瓦维和嘎迪·伊亚德认为它是推荐。嘎迪·艾布·伯克尔·伊本·阿拉比和伊玛目古尔泰壬的观点是它仅仅是被允许的。

There were differences in interpreting the forms and types of commands. For example, in the Hadith regarding the beard, there is a difference of opinion among the Scholars regarding whether the Hadith indicates Fard, Mandub or Mubah commands. For example, Ibn Taymiyya and Ibn Hazm said it is Fard. Ibn Qudamah, Shawkani, an-Nawawi and Qadi Iyad said it is recommended. Qadi Abu Bakr Ibn al-Arabi and Imam Qurtubi‟s opinion was that it is only permitted.

这可能是由于对阿拉伯语原文的不同理解所致，因为原文有时可以表达不止一种含义。例如，安拉（SWT）在《古兰经》中说（译文）：“被休的妇女应当等待三个经期”（TMQ 黄牛章：228）。

This may be due to a different understanding of the Arabic text where it offers more than one meaning. As an example, Allah (swt) says in the Qur‟an, in translation: “The divorced woman should wait for a period of three Quru” (TMQ Al-Baqarah: 228)

"قُرُوء"（quru'）在语言上既可以指月经期的开始，也可以指清净期的开始。以月经期开始计算的三个"قُرُوء"与以清净期开始计算的三个"قُرُوء"之间的差距约为7至15天。

Quru‟ linguistically could mean the beginning of the menstruation period, and it could also mean the beginning of the purity period. The difference between these three Quru‟s from the beginning of menstruation and three Quru‟s from the beginning of the purity period is about 7 to 15 days.

一些学者认为"Quru'"指的是清净期，其依据是一段圣训，其中先知（saw）指示一名妇女等待清净期。另一些学者则认为这段圣训并不可靠，并认为《古兰经》中的"Quru'"指的是经期的开始。

Some scholars say Quru‟ means the purity period because of a Hadith in which the Prophet (saw) instructed a woman to wait for the purity period. Other Scholars say that this Hadith is not authentic considered the Qur‟an to mean the beginning of menstruation.

除此之外,人们必须记住,每个人对文本的理解程度和思考深度各不相同。这些差异是安拉创造的自然组成部分,也是祂的恩慈。(SWT)

Besides all of this, one has to remember that the level of understanding of the text and the depth of thinking varies from one individual to another. These differences are a natural aspect of Allah‟s creation and a mercy from Him (swt).

正是由于这些原因，不同的学者形成了不同的伊斯兰教法学派。其中一些学者有学生将他们对经文的理解记录下来，这些记录被视为他们的学派（Madhahib）。这些学者包括阿布·哈尼法、马利克、沙斐仪、伊本·罕百勒、贾法尔和宰德。另一些学者没有机会让学生将他们对经文的理解记录成文，这些学者包括奥扎伊、哈桑·巴士里、苏富延·萨瓦里、伊本·贾里尔·塔巴里、莱斯以及其他人。

It is for these reasons that we have different scholars forming different Schools of Fiqh. Some of these scholars had students who wrote their understanding of the text and these writings were considered as their Madhahib. These include Abu Hanifah, Malik, Shafi‟i, Ibn Hanbal, Jafar, and Zayd. Other scholars did not have the opportunity of having students write their understanding of the text, and these include Al-Awza'i, al-Hasan al-Basri, Sufyan al-Thawri, Ibn Jarir al-Tabari, Laith and others.

这些例子表明，分歧自古就有。圣门弟子（愿真主喜悦他们）、再传弟子（Tabi‟een）和三传弟子（Tab‟e Tabi‟een）都证明了这一事实。绝对的穆st阿希德（Mujtahidun Mutlaq）在方法论上各有不同，这导致了不同法学学派的诞生。尽管各位穆智特希德对自己所作的伊智提哈德最为确信，但他们仍然承认自己可能犯错。因此，穆智特希德们曾说：他们工作中正确的部分来自真主（SWT），而错误的部分则来自他们自身。

These examples illustrate that there have always been differences of opinion. The Sahabah (ra), Tabi‟een and Tab‟e Tabi‟een bear witness to this fact. The Mujtahidun Mutlaq differed in their methodology, which led to the birth of different schools of Fiqh. Although the Mujtahideen were most convinced by the Ijtihad they performed, they nevertheless recognised the possibility that they could be wrong. Accordingly, the Mujtahideen have stated that whatever is correct in their work is from Allah (swt) and the errors are from themselves.