《usul al-fiqh》是关于推导伊斯兰教法（fiqh）方法论的原则汇集。伊本·哈吉布将其定义为："穆智台哈德（mujtahid）据以从具体证据中推导出行为法律规则的诸原则"。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

"usul al-fiqh"的概念类似于进行科学实验时遵循的方法论。同样，在推导伊斯兰教法（ahkam，即教法裁决）时遵循的方法论，也被称为"usul al-fiqh"（伊斯兰教法根源学）。这一方法论为人们提供了一条途径，使其能够从伊斯兰教的立法渊源中推导出伊斯兰教的裁决。

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.

关于伊斯兰教法原理（Usul al-Fiqh）的原则汇编有很多。以下一节将讨论其中的几条规则示例。

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

采用特定的来源推导法律,是伊斯兰教法理论(Usul al-Fiqh)中的一个重要课题。《古兰经》、圣训(Sunnah)、圣门弟子的公议(Ijma‟ as-Sahabah)和类比推理(Qiyas)是伊斯兰教的四大法源,几乎为所有学者所接受。然而,还有一些其他的附加法源,例如公益(Maslahah al Mursalah)或乌玛的公议(Ijma‟ al Ummah),它们并未被普遍接受。

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.

在阿拉伯语中，有一些规则用于理解一节经文（Ayah）或一段圣训（Hadith）的结构。阿拉伯语的语法规则决定了经文或圣训的含义。因此，理解语法规则及其应用，是阿拉伯语在伊斯兰教法原理（Usul al-Fiqh）中的一项用途。

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.

除非正确理解《古兰经》和圣训的文本，否则无法从中推导出任何裁决。《古兰经》和圣训文本的语言结构因风格而异。这些语言风格的例子包括：Dhanni（或然性文本）、Qata‟i（确定性文本）、„Aam（普遍性文本）、Khass（特定性文本）、Haqiqi（字面文本）和Majaazi（比喻性文本）。区分这些风格的规则，是法理学（Usul al-Fiqh）中的一个重要课题。

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.

另一个在解释《古兰经》与圣训文本时至关重要的方面,是关于经文与圣训中律例的废止(Naskh)问题。对废止的研究涉及诸多议题,例如:什么构成废止,如何理解它与其他经文或圣训之间的关系,以及如何调和这些差异。

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.

一些穆斯林声称无需学习《伍苏勒·菲格赫》（Usul al-Fiqh），认为人可以直接回到《古兰经》和《逊奈》的经文中推导律例。这种说法恰恰反映出对伊斯兰教理解的无知。没有掌握必要的工具，就不可能推导律例。这些工具使我们能够理解《古兰经》和《逊奈》的经文，而如果不理解经文，就无法从中提取律例。

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.

例如，如果不了解解释《古兰经》和圣训文本所依据的阿拉伯语语法规则，人们就无法分辨经文或圣训中对某一行为的命令究竟是禁止（Haram，哈拉姆）还是厌恶（Makruh，麦克鲁赫）。因此，欲从经训中推导律例，必须以乌苏勒·菲格赫（Usul al-Fiqh，教法根源学）为明确的先决条件。

As an example, without being aware of the rules of Arabic grammar for interpreting the text of Qur‟an and Sunnah, one would not be able to differentiate whether the command in the Ayah or Hadith for a certain action is Haram (forbidden) or Makruh (undesirable). Therefore, Usul al-Fiqh is a definite pre-requisite to derive rulings.

由于教法裁决是依据伊斯兰法理学（Usul al-Fiqh）推导出来的，伊斯兰法理学上的差异可能导致不同的裁决。这也是某些问题存在不止一种裁决的原因之一。

Since rulings are derived based on Usul al-Fiqh, a variation in Usul al-Fiqh may result in different rulings. This is one of the reasons that there might exist more than one ruling on some issues.

uṣūl al-fiqh的最终成果是沙里亚（或伊斯兰教法，fiqh）。uṣūl al-fiqh与沙里亚的区别在于：后者关注的是与我们行为相关的裁决，而uṣūl al-fiqh关注的是用来推导此类裁决所运用的方法论。