1) 安拉至高无上，派遣穆罕默德（愿主福安之）携伊斯兰教面向全人类。他首先面向阿拉伯人，因为《古兰经》正是以阿拉伯语降示的。《古兰经》的降示之时，正值阿拉伯语最为成熟之际，也正是这门语言的黄金时代。当时，阿拉伯各部落设有专门的文艺集市，以便他们展示诗歌，并在技艺与才能上相互竞争。

1) Allah Ta’Aalaa sent the Messenger Muhammad (saw) with Islaam to mankind in its entirety. So he began with the Arabs whilst the Qur’aan Al-Kareem had been revealed in their language. Its revelation came in the age when the Arabic language was at is ripest and indeed in the golden age of this language. This was at a time when the Arab tribes had established special arts markets so that they could present their poetry and compete with one another in respect to their skills and prowess.

阿拉伯人能够理解《古兰经》和圣训，是因为经文和圣训所用的语言，代表着他们天生具备的一种自然天赋、特质和本性。他们能够完全领会其措辞所表达的含义，并理解其文体风格。因此，他们each人都能毫不费力地获取其所需的伊斯兰教法裁决。

The Arabs understood the Qur’aan and the Hadeeth because the language which the Aayaat and Ahaadeeth came in represented a natural talent, trait and inborn disposition which they were endowed with. They could fully take in the meanings of its worded expressions and understood its styles. Consequently, each of them would take the Hukm Ash-Shar’iy that he required without difficulty.

当时穆斯林的状况就这样持续着，一直延续到圣门弟子（صحابة）与再传弟子（تابعون）的时代，直至伊历第二个世纪之初。

The situation of the Muslims then continued like that in the era of the Sahaabah and the Taabi’een until the beginning of the second Hijri century.

2) 此后，伊斯兰国不断扩张，许多其他民族皈依了伊斯兰教，如罗马人、波斯人、印度教徒和柏柏尔人。阿拉伯人随之与他们在居住上相互混杂，在语言上也相互影响。结果，由于掺入了非阿拉伯来源的表达方式、俗语和文体，阿拉伯语逐渐衰弱。这导致大多数阿拉伯人对沙里亚经文的理解随之减弱。因此，他们需要语言上的规范与原则，才能像最初的穆斯林那样理解《古兰经》的节文和圣训。学者们对此作出回应，努力整理并提出一套方法论（Minhaaj），以阐明如何通过《古兰经》与逊奈来推导出实践性的沙里亚律例（Ahkaam Ash'Shar'iyah）。

2) After that, the Islamic State had expanded and many other nations had entered into Islaam like the Romans, the Persians, Hindus and Berbers. The Arabs then mixed with them in terms of where they resided and in respect to their speech. As a result, the Arabic tongue weakened due to the insertion of expressions, colloquialisms and styles of a non-Arabic origin. This led to the weakening of the understanding of the Shar’iyah texts amongst the majority of the Arabs. As a result, they became in need of linguistic controls and principles in order to understand the Aayaat and the Ahaadeeth as the first Muslims had understood them. The scholars responded and made efforts to put down and provide a Minhaaj (methodology) to explain the manner of how to deduce the practical Ahkaam Ash'Shar’iyah through the Kitaab and the Sunnah.

3）从这些语言学和沙里亚（Shar'iy）原则与规范（Dawaabit）的大量内容中，伊斯兰教法根源学（'Ilm al-Usool al-Fiqh）得以形成，而这门学问的开端在希吉拉历第二个世纪。

3) From the host of these linguistic and Shar’iy principles and controls (Dawaabit) the ‘Ilm of Usool ul-Fiqh was formed and the beginning of this ‘Ilm was in the second Hijri century.

4) 最早将这门学问的一些原则汇集成书的，是伊玛目阿布·尤素福（愿安拉慈悯他）——即伊玛目阿布·哈尼法（愿安拉慈悯他）的弟子。伊本·奈迪姆在其所著《目录》（Al-Fihrist）中曾提到此事。然而，阿布·尤素福所著的这部书并未传到我们手中。

4) The first to gather together some of the principles of this ‘Ilm within a book was Al-Imaam Abu Yusuf (rh) the companion of Al-Imaan Abu Haneefah (rh) as was mentioned by Ibn un-Nadeem in his book ‘Al-Fihrist’. However, this book written by Abu Yousuf did not reach us.

据什叶派所言，最早将乌苏勒·菲格赫（伊斯兰教法原理）这一主题付诸文字的是伊玛目贾法尔·穆罕默德·巴基尔，但这一说法并无证据支持。

The Shee’ah have said that the first to put the subject of Usool ul-Fiqh into writing was Al-Imaam Ja’far Muhammad Al-Baaqir however this statement has not been supported by evidence.

在沙斐仪之前的学者们也曾讨论伍苏勒·菲格赫（法理学原理）的问题，进行推论和反驳，但他们并没有一套完整的、形诸文字、可供后人回溯查阅的方法论。

The ‘Ulamaa before Ash-Shaafi’iy used to speak about the issues of Usool ul-Fiqh, make deductions and objections however they did not have a complete methodology that was put down on paper that could be referred back to.

5) 我们所见到的第一部伊斯兰法理学原理（Usool ul-Fiqh）领域的著作，是伊玛目穆罕默德·本·伊德里斯·沙斐仪（愿真主怜悯他）的《Ar-Risaalah》，他于伊历204年去世。他以有序、有条理的方式论述了概括性的证据（Adillah Al-Ijmaaliyyah）：《古兰经》、圣训、类比（Qiyaas）和公议（Ijmaa'）。他还论述了语言学原则，以及如何运用这些原则推导出伊斯兰教法规定（Ahkaam Ash-Shar'iyah）。因此，沙斐仪所建立的法理学原理知识，成为了区分正确与错误观点的严谨标尺，也是判断何者属于伊斯兰教法、何者不属于伊斯兰教法的精确尺度。

5) The first book that reached us in the subject area of Usool ul-Fiqh was ‘Ar-Risaalah’ of Al-Imaam Muhammad Bin Idrees Ash-Shaafi’iy (rh) who passed away in the year 204 after Hijrah. He discussed the Adillah Al-Ijmaaliyyah in an ordered and organised manner; the Kitaab, the Sunnah, Qiyaas and Ijmaa’. And he also dealt with the linguistic principles and how to use them to deduce the Ahkaam Ash-Shar’iyah Therefore, the ‘Ilm of Usool ul-Fiqh that Ash-Shaafi’iy provided represented a disciplined yardstick to know the correct opinions from the incorrect ones and a precise measure to know what is from the Shar’a and what is not from the Shar’a.

沙斐仪（Ash-Shaafi’iy）在推演（Istinbaat）伊斯兰教法规（Ahkaam Ash-Shar’iyah）时，严格遵循这一方法论（Minhaaj），并以此为基础建立了他的教法学派（Madh’hab），即教法学中的沙斐仪学派（Shaafi’iy Madh’hab），其内容记载于他的著作《乌姆》（Al-Umm）之中。

Ash-Shaafi’iy restricted himself to this Minhaaj (methodology) in his Istinbaat (deduction) of the Ahkaam Ash-Shar’iyah and based his Madh’hab, known as the Shaafi’iy Madh’hab in Fiqh, upon it which was recorded in his book ‘Al-Umm’.

在他的《Muqaddamah》中讨论“Usool ul-Fiqh”（伊斯兰教法根本学）这门学问时，伊本·赫勒敦说道：“最先为此著书的是Ash-Shaafi'iy，愿真主喜悦他。他在其著名的《Risaalah》中口述了这一领域的内容，并在其中谈到了命令与禁止、Bayaan（阐明）、Khabar（传闻）、An-Naskh（废止）以及经文中出现的关于Qiyaas（类比）的‘Illah（起因）的Hukm（判定）……”（《Al-Muqaddamah》第455页）

In his ‘Muqaddamah’ when discussing the ‘Ilm of Usool ul-Fiqh Ibn Khaldoon said: “The first who wrote in it was Ash-Shaafi’iy, may Allah be pleased with him. He dictated in it (the subject area) in his famous ‘Risaalah’ and in this he spoke about the commands and forbiddances, the Bayaan, the Khabar, An-Naskh (abrogation) and the Hukm of the ‘Illah that has come in the text in respect to Qiyaas...” (Al-Muqaddamah p455).

在他的《Risaalah》（《法源论》）中，阿沙斐仪（Ash-Shaafi'iy）对概括性的证据（Al-Adillah Al-Ijmaaliyyah）进行了分级，并将它们安排在各自的位置上："我们依据《古兰经》和圣训来作出裁决，凡是已达成共识、没有分歧、且地位根本的内容，都以此为准，因为在有圣训（即圣行）存在的情况下，诉诸类比（Qiyaas）是不被允许的。"（Dr. Mustafa Sa'eed，《伊斯兰教法及其法源的历史研究》，第181页，第一卷）

In his ‘Risaalah’ Ash-Shaafi’iy ordered (graded) the levels of the Adillah Al-Ijmaaliyyah and placed them in their positions: “We judge (or pass verdict) in accordance to the Kitaab and the Sunnah upon which a consensus has been formed, in which there is no difference and its position is essential, because it is not Halaal to resort to Qiyaas whilst the Khabar (i.e. Sunnah) is present” (Historical study of Fiqh and its Usool – Dr. Mustafa Sa’eed p181 Vol 1)