伊斯兰国疆域极大扩展，东至中国，西达安达卢斯，并将来自不同渊源、说着多种语言的诸多民族纳入其统治之下。

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.

为了治理这个国家的事务，必须有源自伊斯兰教的法律，即源自《古兰经》、圣训以及启示所指引的其他来源的法律，以应对紧迫和新出现的问题。因此，穆斯林回归这些源头；统治者、法官、团体和个人都依循于此，以回应这一迫切的需要。于是，穆斯林的乌拉玛在伊历第二个世纪投入努力，从伊斯兰教法经文中推导和提取律例，以处理所出现的一切问题和利益事务。

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.

一些学者的才华与伊吉提哈德（独立推理）之所以超越其他学者而脱颖而出，例如四大教法学派的创立者：艾布·哈尼法、沙斐仪、罕百里和马立克。此外，苏夫亚尼·赛里、奥扎尔、哈桑·巴士里等人也同样突出，此外还有其他学者。

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.

这些人在usool ul-fiqh（伊斯兰教法根源学）方面所持的立场，是由伊玛目阿什-沙菲仪所开创的。

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

沙斐仪派的学者（Ashaab）对沙斐仪的《Risaalah》作了阐释，并厘清了其中的内容。这些学者包括艾布·伯克尔·穆罕默德·沙伊拜尼·奈赛伯尔里、穆罕默德·本·阿里·盖发尔·凯比尔·沙沙伊，以及西拉菲等人。

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.

至于阿布·哈尼法伊玛目的追随者们,他们为自己的教法学(Fiqh)确立了一套法理学原则(Usool),并在沙斐仪所列的四项证据(《古兰经》、圣训、类比推理 Al-Qiyaas、公议 Al-Ijmaa')之外,又增加了概括性的证据(Al-Adillah Al-Ijmaaliyah),即(Al-Istihsaan,即特殊倾向原则)与(Al-'Urf,即习惯)。在法理学早期著作中,有Al-Kharkhiy的《法理学通论》(Ar-Risaalah of Al-Kharkhiy in Usool),其作者为Abu-l-Hasan 'Ubaidullah Bin Al-Hasan Al-Kharkhiy,他于伊历340年去世;此外还有Al-Jassaas的法理学著作,他于伊历370年去世。这种编纂法理学原则的方法,与沙斐仪伊玛目所采用的方法有所不同。 至于马立克学派,他们遵循沙斐仪在编纂法理学原则上的路径,在沙斐仪所采用的四项概括性证据之外,又加入了麦地那居民的公议(Ijmaa' Ahl-ul-Madinah),而这一点是沙斐仪曾经予以批评的;这些证据原本是他们从马立克伊玛目那里继承来的。他们还采用了(Al-Istihsaan,即特殊倾向原则)和(Al-Masaalih Al-Mursalah,即公益原则),而这两项正是沙斐仪曾试图否定的内容。此外,他们还在(Adh-Dharaa'i',即借口/途径的封堵与开通原则)方面加以扩展。

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).

马立克伊玛目的追随者在阐述和研究法理学原理（Usool ul Fiqh）时，采用的方法与沙斐仪伊玛目相同。他们的著名著作之一是《al-Ta'reef wa-l Irshaad fee Tarteeb Turuq al-Ijtihaad》（《定义与指引：伊扎提哈德途径的编排》），作者为卡迪·阿布·伯克尔·穆罕默德·本·阿特-塔伊布·阿尔-巴基拉尼，他逝世于公元403年（伊历）。

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.

至于伊玛目艾哈迈德·本·罕百勒的追随者,伊玛目艾哈迈德本人在伊斯兰法理学原理(Usool ul-Fiqh)的学问上著书立说,已足以满足他们的需要。继沙斐仪之后,他撰写了《服从使者》(Taa'at Ar Rasool)、《废止与被废止》(An-Naasikh Wa-l-Mansookh)和《圣训的隐微缺陷》(Al Ilal)这几部书,它们都与伊斯兰法理学原理相关。他们(该教法学派的追随者)采纳了沙斐仪所采纳的内容,只是除了圣门弟子的公议(Ijmaa' As-Sahaabah)之外,不承认其他公议为有效。而沙斐仪则接受了穆斯林乌玛在先知(愿主赐其平安)之后某个时代中,众位穆智台希德的公议。伊玛目艾哈迈德之后,也有人采纳了乌玛穆智台希德的公议,例如伊玛目穆瓦法格丁·本·艾哈迈德·本·古达麦·迈格迪西,他于公元630年(回历)去世,其观点体现在他的著作《审视者的花园与探究者的乐园:伊斯兰法理学原理》(Raudat un-Naazhir Wa Jannat ul-Manaazhir Fee Usool ul-Fiqh)中。

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’.

至于孛希尔派（Zhaahiriy Madh’hab），其信奉者拒绝类比（Qiyaas），只依据经文文本作为依据。其中有伊玛目达伍德·本·哈拉夫·阿斯法哈尼（Daawud Bin Khalaf Al Asfahaaniy），因其只取经文表面的字义，而被称为"阿扎-Zhaahiriy"（字面派），他所遵循的方法与伊本·哈兹姆·安达卢西（Ibn Hazm Al-Andalusi）相同。

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.

至于追随伊玛目贾法尔·萨迪格（Al Imaam Ja'far As-Saadiq）教法学派的什叶派伊玛姆派（Shi'ah Al-Imaamiyah），他们同样拒绝以类比推理（Qiyaas，即将其作为立法依据）；同时，他们也拒绝那些与其关于哈里发制度的观点相悖的圣训（Saheeh Ahaadeeth）。他们还将法理推演（Fiqhiy Istinbaat）限定于其伊玛目们（Imaams）的推演之中，即仅限于此。

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)

可以看到,四大学派的学者以及其他学者,在伍苏勒·菲格赫(Usool ul-Fiqh,教法原理)方面遵循了两条路径(或两种方法论)。它们是:沙菲仪(Ash-Shaafi'iy)的方法,以及阿布·哈尼法(Al-Imaam Abu Haneefah)的追随者或门徒的方法论。这两种方法又分别被称为"辩论家的方法"(Tareeqah of the Mutakallimeen)和"法学家的方法"(Tareeqah of the Fuqahaa')。

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’.