阿什-沙菲仪（Ash-Shaafi'iy）创立了伍苏勒·菲格赫（Usool ul-Fiqh）这门学问，学者与教法学家们欣然接受，并在他之后循着他的路径，通过研究与探讨，对其进行补充，修订了其中的许多问题，直至它成为一门条理连贯、清晰明确、特征分明的学问。这要归功于伊玛目阿什-沙菲仪为这门崇高的学问所奠定的坚实基础。

Ash-Shaafi’iy founded the ‘Ilm of Usool ul-Fiqh and this was received (well) by the ‘Ulamaa and Fuqahaa, who followed him, through examination and study. So they added to it and revised a number of issues within it until it became an ‘Ilm that was coherent, clear and distinguished in its features, due to the firm foundation that Al-Imaam Ash-Shaafi’iy laid down solidly for this noble knowledge.

沙斐仪并未将usool al-fiqh（伊斯兰教法理论）的研究推进到完备的程度，于是后人继而来完成他所奠定的基础。其中有人追随他，对其进行阐释和发挥；也有人增添新的原则；还有人对他的一些原则提出批评，并与他持不同意见。

Ash-Shaafi’iy did not reach the point of completion in respect to Usool ul-Fiqh and so others came to complete the building that he had begun. There were from amongst them those who followed him providing explanation and elaboration, there were also those who came adding new principles whilst others came critiquing and disagreeing with him in respect to some of the Qawaa’id (principles).

这些在沙斐仪之后出现的研究领域，仅限于伍苏勒·菲各（Usool ul-Fiqh）中的特定议题，并未涵盖伍苏勒·菲各的整体。它们局限于解释、补充和分歧等方面的内容。

These areas of study after Ash-Shafi’iy were restricted to specific subjects in Usool ul-Fiqh and they did not deal with Usool ul-Fiqh as a whole. They were restricted to subjects in respect to explanation, addition and disagreement.

最具影响力的，是对沙斐仪（Ash-Shaafi’iy）《Risaalah》（《法源论》）一书的诸多注释（Shurooh）。

The most prominent explanations (Shurooh) of Ash-Shaafi’iy’s Risaalah in Usool ul-Fiqh were:

Abu Bakr Muhammad As-Seerfiy的《解释》（Sharh），他于伊历330年去世，该书名为《Dalaa’il Al-I’laam》。

1) The Sharh (explanation) of Abu Bakr Muhammad As-Seerfiy who passed away in the year 330 AH and it was called: ‘Dalaa’il Al-I’laam’.

2) 穆罕默德·阿勒-卡法尔·阿什-沙希（Muhammad Al-Qaffaal Ash-Shaashii）的注释，他卒于伊历365年。

2) The Sharh of Muhammad Al-Qaffaal Ash-Shaashii who passed away in the year 365 AH.

3) 艾布·穆罕默德·阿卜杜拉·本·优素福·朱瓦尼（Al-Juwainiy）的注释（Sharh），他于伊历438年去世。

3) The Sharh of Abu Muhammad Abdullah ibn Yousuf Al-Juwainiy who passed away in the year 438 AH.

从后来撰写《法理学问题》（Masaa'il）的学者中，最早的一批，是在阿什-沙斐仪之后出现的。

From the earliest of those who wrote in Masaa’il (issues) of Usool ul-Fiqh after Ash-Shaafi’iy were:

1) 伊玛目艾哈迈德·本·韩百勒在他的著作《顺从使者》、《奈斯赫与曼苏赫》和《伊拉勒》中（所述）。

1) Al-Imaam Ahmad Bin Hanbal in his book: ‘Taa’at Ar-Rasool’, the book: ‘An-Naasikh Wa-l-Mansookh’ and the book: ‘Al-‘Ilal’.

2) 达五德·阿兹-兹ाहिरी（Daawud Azh-Zhaahiriy）在《Ibtaal Al-Qiyaas》（《驳斥类比》）和《Al-Khusoos Wa-l-'Umoom》（《特指与普指》）等书中，以及其他著作里，大多是在批评沙斐仪（Ash-Shaafi'iy）的教法原理（Usool）。

2) Daawud Azh-Zhaahiriy in the book: ‘Ibtaal Al-Qiyaas’ and the book: ‘Al-Khusoos Wa-l-‘Umoom’ amongst others. Most of what he wrote was a critique of the Usool of Ash-Shaafi’iy.

3) 穆罕默德·at-Tirmidhi（穆罕默德·提尔米兹）于公元255年去世，著有《Ithbaat Al-‘Ilal Ash-Shar’iyah》一书。

3) Muhammad At-Tirmidhi who passed away in the year 255 in the book: ‘Ithbaat Al-‘Ilal Ash-Shar’iyah’.

这些书大多已经遗失，但从其标题和书名可以清楚地看出，它们主要局限于讨论分歧或差异问题：或是为沙斐仪（Ash-Shaafi’iy）辩护，并反驳与他持不同意见者；或是确立作者本人的教法学派，并反驳沙斐仪的教法学派。

Most of these books were lost and it is clear to us from their headings and titles that they were restricted to dealing with issues of disagreement or difference; either in support of Ash-Shaafi’iy and as a rebuttal to those who disagreed with him, or they were to establish the Madh’hab of the writer and as a rebuttal in opposition to the Madh’hab of Ash-Shaafi’iy.