Negara Islam berkembang pesat, mencapai China di Timur dan Andalus di Barat, serta menaungi di bawah sayapnya bangsa-bangsa dari pelbagai asal dan sejumlah bahasa.

The Islamic State expanded greatly, reaching China in the East and Andalus in the West and it incorporated under its wings nations from a variety of origins and a number of languages.

Demi mengurus urusan Negara ini, adalah perlu mempunyai undang-undang yang diambil daripada Islam, daripada al-Qur'an, as-Sunnah dan daripada sumber-sumber lain yang telah ditunjukkan oleh Wahyu, untuk menangani masalah-masalah mendesak dan yang baru timbul. Maka kaum Muslimin kembali merujuk kepadanya; para pemerintah, hakim, kumpulan-kumpulan dan individu-individu, sebagai tindak balas terhadap keperluan mendesak ini. Oleh yang demikian, para 'Ulama Muslim bangkit pada abad kedua Hijrah dengan mengerahkan usaha mereka untuk mengeluarkan dan menyimpulkan hukum-hukum daripada nas-nas Shar'iyah Islam bagi menangani segala masalah dan kepentingan yang timbul.

In order to foster the affairs of this State it was essential to have laws which were derived from Islaam, from the Qur’aan, the Sunnah and from other sources that the Wahi had guided to, in order to treat the pressing and newly occurring problems. So the Muslims referred back to them; the rulers, judges, groups and individuals, in response to this pressing need. Consequently, the Muslim ‘Ulamaa went forth in the second Hijri century expending their efforts to deduce and extract rulings from the Islamic Shar’iyah texts to treat all the problems and interests that arose.

Bakat dan ijtihad-ijtihad sebahagian ulama telah menyerlah melebihi sebahagian yang lain, seperti mazhab-mazhab empat (Mazhab Fiqh): Abu Haneefah, Ash-Shaafi’iy, Al-Hanbaliy dan Al-Maalikiy. Antara yang lain yang turut menonjol ialah Sufyaan Ath-Thawriy, Al-Awzaa’iy dan Al-Hasan Al-Basriy, di samping yang lain-lain.

The talents and Ijtihaadaat of some of the ‘Ulamaa shone out above some of the others like those of the four Madhaahib (Schools of Fiqh): Abu Haneefah, Ash-Shaafi’iy, Al-Hanbaliy and Al-Maalikiy. Others who stood out included Sufyaan Ath-Thawriy, Al-Awzaa’iy and Al-Hasan Al-Basriy amongst others.

Pendirian ini mengenai Usul al-Fiqh adalah pendirian yang dimulai oleh Al-Imam Asy-Syafi'i.

These held a position in respect to Usool ul-Fiqh that was started by Al-Imaam Ash-Shaafi’iy.

Para pengikut (Ashaab) Ash-Shaafi’iy menjelaskan Risaalah beliau dalam Usul al-Fiqh dan menerangkan apa yang terkandung di dalamnya. Antara mereka ialah Abu Bakr Muhammad Ash-Shaibaaniy An-Naisaabooriy, Muhammad Ibn ‘Ali Al-Qaffaal Al-Kabeer Ash-Shaashiy dan As-Seerify, serta yang lainnya.

The followers (Ashaab) of Ash-Shaafi’iy explained his Risaalah in Usool ul-Fiqh and clarified what came in it. These included the like of Abu Bakr Muhammad Ash-Shaibaaniy An-Naisaabooriy, Muhammad Ibn ‘Ali Al-Qaffaal Al-Kabeer Ash-Shaashiy and As-Seerify amongst others.

Adapun para pengikut (Ashaab) Al-Imaam Abu Haneefah, mereka menetapkan suatu Usul bagi Fiqh mereka dan mereka menambah kepada Adillah Al-Ijmaaliyah (Al-Istihsaan dan Al-‘Urf) daripada empat Adillah Ash-Shaafi’iy (Al-Qur'aan, As-Sunnah, Al-Qiyaas dan Al-Ijmaa'). Antara kitab-kitab Usul ul-Fiqh yang paling awal ialah: 'Risaalah Al-Kharkhiy fi Usul' yang dikarang oleh Abu-l-Hasan 'Ubaidullah Bin Al-Hasan Al-Kharkhiy yang meninggal dunia pada tahun 340 H. Kemudian terdapat Usul Al-Jassaas yang meninggal dunia pada tahun 370 H. Kaedah atau metodologi ini dalam menetapkan Usul ul-Fiqh berbeza daripada metodologi yang digunakan oleh Al-Imaam Ash-Shaafi'iy. Adapun para pengikut Maalikiyah, yang mengikuti Tareeqah (metodologi) Ash-Shaafi'iy dalam menetapkan Usul ul-Fiqh, mereka menambah 'Ijmaa' Ahl-ul-Madinah' kepada empat Adillah Al-Ijmaaliyyah yang telah mereka ambil daripada Imaam Maalik dan yang telah dikritik oleh Ash-Shaafi'iy. Mereka juga mengambil 'Al-Istihsaan' dan 'Al-Masaalih Al-Mursalah', iaitu dua perkara yang cuba dibatalkan oleh Ash-Shaafi'iy. Mereka turut menambah dengan memperluaskan lingkungan 'Adh-Dharaa'i' (dalil sandaran/alasan).

As for the Ashaab (followers) of Al-Imaam Abu Haneefah, then they provided and set down an Usool for their Fiqh and they added to the Adillah Al-Ijmaaliyah (Al-Itihsaan and Al-‘Urf) from the four Adillah of Ash-Shaafi’iy (Al-Qur’aan, As-Sunnah, Al-Qiyaas and Al-Ijmaa’). From the earliest of their books in Usool ul-Fiqh were: The ‘Risaalah of Al-Kharkhiy in Usool’ authored by Abu-l-Hasan ‘Ubaidullah Bin Al-Hasan Al-Kharkhiy who passed away in the year 340 Ah. Then there was the Usool of Al-Jassaas who passed away in the year 370 AH. This method or methodology in respect to putting down Usool ul-Fiqh differed from the methodology employed by Al-Imaam Ash-Shaafi’iy As for the Maalikiyah, who followed the Tareeqah (methodology) of Ash-Shaafi’iy in terms of putting down Usool ul-Fiqh, then they added the ‘Ijmaa’ of Ahl-ul-Madinah’ to the four Adillah Al Ijmaaliyyah which they had adopted from Imaam Maalik and which Ash-Shaafi’iy had criticised. They also took ‘Al-Istihsaan’ and ‘Al Masaalih Al-Mursalah’ which represent two matters which Ash Shaafi’iy had attempted to invalidate. They also added by expanding in the area of ‘Adh-Dharaa’i’ (pretexts/excuses).

Para pengikut Al-Imam Malik mengikuti metodologi yang sama dengan Al-Imam Asy-Syafi'i dalam menyajikan dan mendekati Usul al-Fiqh. Antara kitab-kitab (yang terkenal) mereka ialah 'At-Ta'reef Wa-l Irshaad Fee Tarteeb Turuq Al-Ijtihaad' yang ditulis oleh Al-Qadhi Abu Bakr Muhammad bin At-Tayyib Al-Baqilani yang wafat pada tahun 403 H.

The followers of Al-Imaam Maalik followed the same methodology as Al-Imaam Ash-Shaaf’iy in presenting and approaching Usool ul Fiqh. From amongst their (well known) books was: ‘At-Ta’reef Wa-l Irshaad Fee Tarteeb Turuq Al-Ijtihaad’ written by Al-Qaadiy Abu Bakr Muhammad Bin At-Tayyib Al-Baaqalaaniy who passed away in the year 403 AH.

Adapun para pengikut Al-Imam Ahmad bin Hanbal, maka Al-Imam Ahmad sendiri telah mencukupi mereka dengan tulisan-tulisannya dalam ilmu Usul al-Fiqh. Maka setelah Asy-Syafi'i, beliau mengarang kitab: 'Ta'at ar-Rasul', kitab: 'An-Nasikh wa al-Mansukh', dan kitab: 'Al-'Ilal', yang kesemuanya berkaitan dengan Usul al-Fiqh. Mereka (para pengikut mazhab) mengambil apa yang telah diambil oleh Asy-Syafi'i, kecuali bahawa mereka tidak menganggap sesuatu ijma' (sah) kecuali ijma' para sahabat, sedangkan Asy-Syafi'i menerima ijma' para mujtahid dari umat Islam pada suatu zaman dari zaman-zaman selepas Nabi ﷺ. Selepas Al-Imam Ahmad, terdapat mereka yang menerima ijma' para mujtahid umat, seperti Al-Imam Muwaffaq ad-Din bin Ahmad bin Qudamah al-Maqdisi yang wafat pada tahun 630 H, yang dinyatakan dalam kitabnya: 'Raudat an-Nazir wa Jannat al-Manazir fi Usul al-Fiqh'.

As for the followers of Al-Imaam Ahmad Bin Hanbal, then Al Imaam Ahmad himself, sufficed them by writing in the ‘Ilm of Usool ul-Fiqh. So after Ash-Shaafi’iy he authored the book: ‘Taa’at Ar Rasool’, the book: ‘An-Naasikh Wa-l-Mansookh’ and the book: ‘Al Ilal’ all of which were related to Usool ul-Fiqh. They (the followers of the Madh’hab) took what Ash-Shaafi’iy had taken except they did not view an Ijmaa’ (to be valid) apart from the Ijmaa’ As-Sahaabah whilst Ash-Shaafi’iy had accepted the Ijmaa’ of the Mujtahideen of the Islamic Ummah in an era from the eras after the Nabi (saw). After Al-Imaam Ahmad there were those who did take the Ijmaa’ of the Mujtahideen of the Ummah like Al-Imaam Muwwafiq ud –Deen Bin Ahmad Bin Qudaamah Al-Maqdasiy who passed away in the year 630 AH which was expressed in his book: ‘Raudat un-Naazhir Wa Jannat ul-Manaazhir Fee Usool ul-Fiqh’.

Adapun Mazhab Zhahiriy, para penganutnya menolak Qiyas dan tidak mengambil hukum kecuali berdasarkan nas. Di antara mereka ialah Imam Daud bin Khalaf Al-Asfahani, yang digelari ‘Az-Zhahiri’ kerana beliau mengambil apa yang zahir daripada nas, dan beliau mengikuti metodologi yang sama dengan Ibnu Hazm Al-Andalusi.

As for the Zhaahiriy Madh’hab then its adherents rejected Qiyaas and did not take except by the text. There Imaam Daawud Bin Khalaf Al Asfahaaniy who was given the title of ‘Azh-Zhaahiriy’ due to his taking from what was apparent in the text and he proceeded upon the same methodology as Ibn Hazm Al-Andalusi.

Adapun Syi'ah Al-Imamiyah yang mengikuti mazhab Al-Imam Ja'far As-Sadiq, maka mereka juga menolak mengambil dalil dengan cara Qiyas (yakni menjadikannya sebagai sumber hukum), sebagaimana mereka menolak hadis-hadis Sahih yang bertentangan dengan pandangan mereka berkenaan dengan Khilafah. Mereka juga mengkhususkan Istinbat Fiqhi (penyimpulan hukum) hanya pada istinbat para Imam mereka sahaja (atau dihadkan).

As for the Shi’ah Al-Imaamiyah who follow the Madh’hab of Al Imaam Ja’far As-Saadiq, then they also rejected taking by way of Qiyaas (i.e. using it as a source) just as they rejected the Saheeh Ahaadeeth that opposed their view in relation to the Khilafah. They also specified the Fiqhiy Istinbaat (deduction) within the Istinbaat of their A’immah (Imaams) alone. (or restricted)

Dapat diperhatikan bahawa para ulama bagi empat mazhab dan selain mereka mengikuti dua jalan (atau metodologi) berkenaan Usul al-Fiqh. Kedua-duanya ialah: metode Asy-Syafi‘iy dan metodologi para pengikut atau sahabat Al-Imam Abu Hanifah. Kedua-dua metode ini pula dinamakan Tariqah (metode) al-Mutakallimin dan Tariqah al-Fuqaha'.

It can be observed that the ‘Ulamaa’ of the four Madhaahib and others besides them followed two paths (or methodologies) in respect to Usool ul-Fiqh. These are: The method of Ash-Shaafi’iy and the methodology of the followers or companions of Al-Imaam Abu Haneefah. These have in turn been called the Tareeqah (method) of the Mutakallimeen and the Tareeqah of the Fuqahaa’.