Usul al-Fiqh ni mkusanyiko wa kanuni zinazohusu mbinu ya kutoa Fiqh. Ibn al-Hajib aliifafanua kuwa ni "kanuni ambazo kwazo mujtahid hutoa hukumu za kisheria za mwenendo kutoka katika dalili mahsusi".2

Usul al-Fiqh is the collection of principles pertaining to the methodology for the extraction of Fiqh. Ibn al-Hajib defined it as, „the principles by which the mujtahid derives the legal rules of conduct from the specific evidences‟.2

Dhana ya Usul al-Fiqh inafanana na kuzingatia mbinu sahihi wakati wa kufanya jaribio la kisayansi. Vivyo hivyo, kuzingatia mbinu katika kupata Fiqh (hukumu) huitwa Usul al-Fiqh. Mbinu hii humpa mtu njia ya kupata hukumu za Kiislamu kutoka vyanzo vya sheria katika Uislamu.

The concept of Usul al-Fiqh is comparable to adhering to the methodology when conducting a scientific experiment. Similarly, adhering to the methodology in deriving Fiqh (rulings) is referred to as Usul al-Fiqh. This methodology provides a way for a person to derive Islamic rulings from the legislative sources in Islam.

Mikusanyiko ya kanuni zinazohusiana na Usul al-Fiqh ni mingi. Baadhi ya mifano ya kanuni hizi imejadiliwa katika sehemu ifuatayo.

The collections of principles related to Usul al-Fiqh are many. A few examples of these rules are discussed in the following section.

Kuchagua vyanzo maalum vya kutolea hukumu ni somo kuu katika Usul al-Fiqh. Qur'ani, Sunnah, Ijma' as-Sahabah (makubaliano ya Maswahaba) na Qiyas (hoja ya kulinganisha kwa mfano) ni vyanzo vinne katika Uislamu, ambavyo vinakubaliwa na karibu wanazuoni wote. Hata hivyo, zipo pia vyanzo vingine vya ziada kama Maslahah al Mursalah (maslahi ya umma) au Ijma' al Ummah (makubaliano ya Ummah), ambavyo havikubaliwi sana.

Adopting specific sources to derive laws is a major subject in Usul al-Fiqh. The Qur‟an, Sunnah, Ijma‟ as-Sahabah (consensus of the companions) and Qiyas (analogical deduction) are four sources in Islam, which are accepted by almost all of the scholars. However, there are other additional sources such as Maslahah al Mursalah (public interests) or Ijma‟ al Ummah (consensus of the Ummah), which are not widely accepted.

Ndani ya lugha ya Kiarabu, kuna kanuni za kuelewa muundo wa Aya au Hadithi. Kanuni za sarufi ya lugha ya Kiarabu ndizo zinazobainisha maana ya Aya au Hadithi. Kwa hiyo, kuelewa kanuni za sarufi na matumizi yake ni mojawapo ya matumizi ya lugha ya Kiarabu katika Usul al-Fiqh.

Within the Arabic language, there are rules for understanding the structure of an Ayah or a Hadith. The rules of grammar in the Arabic language define the meaning of the Ayah or Hadith. Therefore, understanding the rules of grammar and their application is one use of the Arabic language in Usul al-Fiqh.

Isipokuwa maandishi ya Qur'ani na Sunnah yanapoeleweka ipasavyo, hakuna hukumu inayoweza kutolewa kutoka kwake. Muundo wa lugha wa maandishi ya Qur'ani na Sunnah hutofautiana kutoka mtindo mmoja hadi mwingine. Baadhi ya mifano ya mitindo hii ya lugha ni: Dhanni (maandishi ya dhana), Qat'i (maandishi ya uhakika), 'Aam (maandishi ya jumla), Khass (maandishi mahsusi), Haqiqi (maandishi ya maana halisi), na Majaazi (maandishi ya maana ya kiistiari). Kanuni za kutambua na kutofautisha kati ya mitindo hii ni somo muhimu katika Usul al-Fiqh.

Unless the text of the Qur‟an and Sunnah is correctly understood, no ruling can be deduced from it. The linguistic structure of the text in Qur‟an and Sunnah varies from one style to another. Some examples of these linguistic styles are: Dhanni (speculative text), Qata‟i (definitive text), „Aam (general text), Khass (specific text), Haqiqi (literal text), and Majaazi (metaphorical text). The rules to distinguish and differentiate between these styles are an important subject in Usul al-Fiqh.

Jambo jingine muhimu linalohusika katika kufasiri maandishi ya Qur'ani na Sunnah ni masuala yanayohusu kufutwa (naskh) kwa hukumu zilizomo katika Qur'ani na Sunnah. Utafiti wa kufutwa kwa hukumu unahusisha masuala kama vile, ni nini kinachohesabiwa kuwa kufutwa, jinsi ya kulielewa kuhusiana na Aya nyingine au Hadithi nyingine, na jinsi ya kupatanisha tofauti hizi.

Another essential aspect involved in interpreting the text of the Qur‟an and Sunnah are issues surrounding abrogation of rulings from the Qur‟an and Sunnah. The study of abrogation involves issues such as, what constitutes abrogation, how to understand it in relation to other Ayahs or Ahadith, and how to reconcile these differences.

Baadhi ya Waislamu wanadai kwamba hakuna haja ya Usul al-Fiqh, wakifikiri kwamba mtu anaweza kwenda moja kwa moja kwenye matini ya Qur’ani na Sunnah na kutoa hukumu za kisheria. Dai kama hili linaonyesha wazi ujinga katika kuelewa Uislamu. Haiwezekani kutoa hukumu bila kuwa na zana zinazohitajika. Zana hizi ndizo zinazotuwezesha kuelewa matini ya Qur’ani na Sunnah, na bila kuelewa matini, mtu hataweza kutoa hukumu.

Some Muslims claim there is no need for Usul al-Fiqh, thinking one can directly go to the text of the Qur‟an and Sunnah and derive laws. Such a claim really illustrates ignorance in understanding Islam. It is impossible to derive laws without being equipped with the necessary tools. These tools enable us to understand the text of the Qur‟an and Sunnah, and without understanding the text; one would not be able to extract laws.

Kwa mfano, bila kuwa na ufahamu wa kanuni za sarufi ya Kiarabu za kutafsiri matini ya Qur'ani na Sunnah, mtu hataweza kutofautisha kama amri katika Aya au Hadithi kwa tendo fulani ni Haramu (imekatazwa) au Makruhu (si kupendeza). Kwa hiyo, Usul al-Fiqh ni sharti la lazima la kuchimbua hukumu.