所有穆斯林都应当承担起伊斯兰教的责任。伊斯兰教中没有神职人员,国家应当禁止在穆斯林中出现任何此类人员的迹象。

All the Muslims should bear the responsibility of Islam. There are no clergymen in Islam and the State should prohibit any sign of their presence among the Muslims.

虽然穆ජ塔希德（Mujtahid，独立推理的法学家）都是学者，但并非每位学者都必然是穆జ塔希德，因为学者可能是穆జ塔希德，也可能是穆盖利德（Muqallid，遵循者）。若穆斯林要为了行动而采纳某条沙里亚律例，则需要加以考虑：如果他从穆జ塔希德处获取该律例，那么他此时是在效仿该穆జ塔希德；如果他从非穆జ塔希德处获取，那么他是从其所取之人那里学习该律例，而并非效仿此人；然而，如果穆斯林是为了学习而获取该律例，那么无论他从穆జ塔希德还是非穆జ塔希德处获取，他都是在学习该律例。因此，这些学者——无论是穆జ塔希德还是其他人——都不是神职人员，因为他们中没有任何人有权认定或禁止任何事物，就沙里亚的每一条律例而言，他们与其他穆斯林无异。无论他们在知识、伊జ提哈德（Ijtihad，独立推理）和声望方面地位多高，都不应在沙里亚律例上使自己与其他穆斯林有所区别。因此，对他人而言为哈拉姆（Haram，禁止）的事物，不会因此对学者而言变得允许；对他人而言为瓦吉布（Wajib，义务）的事物，也不会因此对他而言变成曼杜卜（Mandub，推荐）。他就像其他任何一个穆斯林个体一样。所以，基督徒所持的神职人员观念在伊斯兰教中并不存在。神职人员的概念是基督教特有的，因为神职人员确实会为信徒认定和禁止律例。因此，将这一术语用于穆斯林学者，可能会给人一种印象，仿佛把基督教的概念套用到了穆斯林学者身上，而事实上穆斯林学者并不允许或禁止任何事物。所以，将“神职人员”一词用于穆斯林学者是不恰当的。

Although Mujtahids are scholars, however not every scholar is necessarily a Mujtahid since a scholar could either be a Mujtahid or a Muqallid (imitator). If the Muslim were to take the Shari’ah rule in order to act upon, then, it requires some consideration: if he took the rule from a Mujtahid, he in this case would be emulating the Mujtahid. If he took it from a non-Mujtahid, he would be learning that rule from the person he had taken it from, and he would not be emulating him. However, if the Muslim was to take the rule in order to learn it, he would be learning the rule irrespective of whether he took it from a Mujtahid or a non Mujtahid. Therefore, these scholars - whether Mujtahids or otherwise - are not clergymen since none of them has any right to legitimise or prohibit anything and they are just like any other Muslim regarding every single Shari’ah rule. None of them should distinguish himself from the rest of the Muslims in anything with regards to the Shari’ah rules regardless of how high his rank is in terms of knowledge, Ijtihad and respect. Hence, what is Haram for others does not become allowed for the scholar and nor does the Wajib upon others become Mandub (recommended) for him. He is rather like any other individual Muslim. Therefore, the idea of clergymen held by Christians has no existence in Islam. The concept of clergymen is specific to Christians because a clergyman does legitimise and prohibit rules to them. Thus, attributing such a term to the Muslim scholar might give the impression of attributing the Christian concept to the Muslim scholars despite the fact that Muslim scholars do not allow and nor do they prohibit anything. Therefore, it is not fitting to attribute the term of clergyman to a Muslim scholar.

有明确的圣训禁止效仿基督徒和犹太人。艾布·赛义德·胡德里传述：安拉的使者（愿主福安之）说：

There are explicit narrations prohibiting the emulation of Christians and Jews. Abu Sa’id Al-Khudri narrated that the Messenger of Allah (pbuh) said:

. لَتَتَّبِعُنَّ سَنَنَ الَّذِينَ مِنْ قَ بْلِكُمْ شِبْ رًا بِشِبْرٍ وَذِرَاعًا بِذِرَاعٍ ، حَتَّى لَوْ دَخَلُوا فِي « » جُحْرِ ضَبٍّ لاَتَّ بَ عْتُمُوهُمْ، قُ لْنَا: يَا رَسُولَ اللَّهِ، آلْيَ هُودَ وَالنَّصَارَى؟ قَالَ: فَمَنْ .

. لَتَتَّبِعُنَّ سَنَنَ الَّذِينَ مِنْ قَ بْلِكُمْ شِبْ رًا بِشِبْرٍ وَذِرَاعًا بِذِرَاعٍ ، حَتَّى لَوْ دَخَلُوا فِي « » جُحْرِ ضَبٍّ لاَتَّ بَ عْتُمُوهُمْ، قُ لْنَا: يَا رَسُولَ اللَّهِ، آلْيَ هُودَ وَالنَّصَارَى؟ قَالَ: فَمَنْ .

“你们将会追随在你们之前的那些人的道路，一拃一拃、一肘一肘地走，甚至如果他们钻进蜥蜴的洞穴，你们也会跟着钻进去。”我们说：“安拉的使者啊，您是指犹太教徒和基督教徒吗？”他说：“那还能指谁呢？”（由布哈里和穆斯林共同传述，此为穆斯林的版本用词）。这段圣训是在禁止性的语境中说的。因此，效仿犹太教徒和基督教徒按其现状是被禁止的，更何况这种效仿可能导致穆斯林中产生一种库夫尔（不信）的观念。 把穆斯林学者视为教士，是效仿基督教徒的做法，基督教徒将他们的学者视为教士，这种做法也将基督教关于教士的观念转移到了穆斯林学者身上；因此，就效仿而言，这是严格禁止的；就引入这种观念而言，则更加严格地被禁止。所以，把穆斯林学者称为教士是不对的，学者们也不得依照基督教关于教士的观念自视为教士。如果有人被发现按照上述理解提出这种主张，他将受到禁止和惩处，因为他犯了被禁止的行为。 此外，先知穆罕默德ﷺ并没有在服饰或外貌上与众门徒有所区别。布哈里在其《圣训实录》中引述了安那斯·本·马立克的话，他说：当我们与先知ﷺ一起坐在清真寺里时，一个人骑着骆驼走了进来。他让骆驼在清真寺里跪下，然后将其拴好，接着问他们说：“你们中谁是穆罕默德？”——先知ﷺ当时就在他们中间。我们说：“就是这个靠着坐的白皮肤男人。”那人对他说：“阿卜杜勒·穆塔利布之子啊，……”先知ﷺ对他说：“我已经回应你了。”

“You would tread the same path as was trodden by those before you inch by inch and step by step so much so that if they had entered into the hole of the lizard, you would follow them in this also. We said: Allah's Messenger, do you mean Jews and Christians (by your words)" those before you"? He said: Who else (than those two religious groups)?” (Agreed upon with the words from Muslim) This narration has been said within the context of prohibition. Hence, the emulation of the Jews and the Christians is - as it stands - prohibited, let alone if this emulation were to lead to the generating of a Kufr concept among the Muslims. Considering the Muslim scholar as a clergyman is an emulation of the Christians who regard their scholars as clergymen and it also transfers the Christian concept of clergyman to the Muslim scholar; therefore, it is strictly prohibited in terms of emulation and it is classified as even more strictly prohibited in terms of introducing the concept. Therefore, it would be wrong to refer to the Muslim scholar as a clergyman and it is forbidden for the scholars to consider themselves as clergymen according to the Christians’ concept of clergyman. If someone was found claiming this according to the understanding mentioned, he will be prohibited and punished since he will have committed a prohibited act. In addition, the Prophet (pbuh) did not differentiate from the companions in terms of a specific dress or appearance. Al-Bukhari reported in his Sahih from Anas Bin Malik who said: فِي الْمَسْجِدِ، دَخَلَ رَجُلٌ عَلَى جَمَلٍ بَ يْ نَمَا نَحْنُ جُلُوسٌ مَعَ النَّبِيِّ « مُتَّكِئٌ بَ يْنَ فَأَنَاخَهُ فِي الْمَسْجِدِ ثُمَّ عَقَلَهُ، ثُمَّ قَالَ لَهُمْ: أَيُّكُمْ مُحَمَّدٌ ؟ - وَالنَّبِيُّ ظَهْرَانَ يْهِمْ - فَ قُلْنَا: هَذَا الرَّجُلُ الأَب يَضُ الْمُتَّكِئُ. فَ قَالَ لَهُ الرَّجُلُ: يَا ابْنَ عَبْدِ الْمُطَّلِبِ، »... قَدْ أَجَبْ تُكَ فَ قَالَ لَهُ النَّبِيُّ .

一个男人骑着骆驼进入清真寺,让骆驼跪下,然后用绳子绑住它的腿。他接着问道:你们中谁是穆罕默德?使者ﷺ正坐在他们中间,靠着某个东西。我们对他说:那位靠着的白衣人就是。那人说:“阿卜杜勒-穆塔利卜之子啊。”先知ﷺ说:“我已经回应你了。”基于这些原因,本条款已被起草。

“A man entered the mosque on camel and made it kneel down, and then tied his leg with rope. He then asked: Who among you is Muhammad? The Messenger of Allah (pbuh) was sitting leaning upon something among them. We said to him: This white (man) who is leaning. The man said: O son of ‘Abd Al-Muttalib. The Prophet (pbuh) said; I already responded to you.” For these reasons, this Article has been drafted.