HISTORY OF GROWTH AND DEVELOPMENT OF ISLAMIC JURISPRUDENCE ( USHUL FIQH )
Nabilla Agushinta (16110149)
16110149@student.uin-malang.ac.id
Student of Islamic Education of UIN Maulana Malik Ibrahim Malang
PAI I 2019
Abstrak
Hukum Islam yang murni yaitu Kalamullah yang datang dari wahyu Allah SWT yang disampaikan oleh Malaikat Jubril Kepada Nabi Muhammad SAW, yang saat ini kita kenal sebagai mushaf Al-Qur’an. Namun, tidak hanya Al-Qur’an saja yang digunakan sebagai sumber hukum dalam Islam. Sunnah juga merupakan Sumber Hukum Islam yang menjeadi penjelas Al-Qur’an apabila ditemui perkara yang belum begitu jelas di Al-Qur’an. Seiring dengan berkembangnya waktu, kemudian disusul dengan wafat nya Rasulullah SAW, maka hilang satu sumber otoritas hukum yang ada. Dahulu kala, setiap permasalahan yang muncul dan tidak menemukan jawaban dalam Al-Qur’an, selalu bisa ditanyakan kepada Rasulullah SAW agar menemukan jawaban yang tepat, kemudian hal tersebut dapat dijadikan hukum dalam Islam. Namun, setelah Rasul wafat, hal ini menimbulkan permasalahan dan kebingungan. Akhirnya seiring waktu terbentuklah metodologi hukum Islam berupa Ijma dan Qiyas. Tidak hanya berhenti sampai disitu, metodologi hukum Islam ini terus dikembangkan oleh para fuqoha sehingga dapat menjawab permasalahan – permasalahan modern seperti sekarang ini. Metodologi Hukum Islam itulah yang dapat kita sebut sebagai Ushul Fiqh.
Abstract
Pure Islamic law namely Kalamullah which comes from the revelation of Allah SWT delivered by the Angel of Jubril to the Prophet Muhammad, which we now know as the Qur'an Mushaf. However, not only the Qur'an is used as a source of law in Islam. Sunnah is also a source of Islamic law which becomes the explanatory of the Qur'an when encountered cases that are not yet clear in the Qur'an. Along with the development of time, then followed by the death of the Prophet Muhammad, then a source of legal authority is missing. Once upon a time, every problem that arose and did not find an answer in the Qur'an, can always be asked to the Prophet Muhammad to find the right answer, then it can be used as law in Islam. However, after the Apostle died, this caused problems and confusion. Finally over time the methodology of Islamic law was formed in the form of Ijma and Qiyas. Not only stop there, the methodology of Islamic law continues to be developed by the fuqoha so that it can answer modern problems like today. The methodology of Islamic law is what we can call the Ushul Fiqh.
Keywords: history, Ushul, Method, Fiqh
A. Introduction
In the intellectual realm in Islam, there is the most important methodology that is not possessed by other people, this is one of the best discoveries ever discovered by the world of Islamic thought, namely the science of ushul fiqh (Islamic jurisprudence). In the early days of the birth of Islam, the science of ushul fiqh had not yet formed into an epistimologi because all legal issues were directly handled by the Prophet Muhammad with the guidance of revelation. The same thing happened in the era of Prophet’s companions officials, where they fully understood the tasyri 'process which refers to the general principles of the objectives of shari'at.
Only in the era of the birth of priests of the great schools of religion in the 2nd century Hijriyyah did the emergence of the knowledge of Ushul Fiqh find its momentum. At that time the dynamics of fiqh thought took place which then gave birth to the traditionalist camp (ahl al-hadist) on the one hand and the rationalist camp (ahl al-ra'y) on the other.
Usul fiqh as a method of creative thinking has a strategic value to place the revelation text in a position that is compatible with the sociological context of the legal community (mukalaf). In fact the ushul fiqh was built not only to interpret the text of the teachings which were still unclear in its legal indications, but at the same time to interpret legal events which contained no explicit text.
Therefore, the science of Uhsul Fiqh is one of the important knowledge for Muslims because with the knowledge of Ushul Fiqh, new problems that are increasingly happening now can be solved without abandoning Islamic legal methods. So that the progress of the times which continues to occur will not keep Muslims away from Islamic laws, but with the knowledge of ushul fiqh will make Muslims always develop themselves to learn and examine the methodology that has been conveyed by the jurists.
B. Definition of Islamic Jurisprudence (Ushul Fiqh)
There are two sides to the understanding of the science of usul fiqh. First, as a series of two words: usul and fiqh. Secondly, as a field of knowledge from shari'ah sciences. Understanding from the point of view of tibib idhafi grammar, therefore two words become ushul understanding for fiqh. Usul (اصل) is the plural form of the word ashl (اصل) which means "something that is used as the basis for another fellow". Ushul fiqh is a rule that shows the law of the arguments originating in Al-Qur'an, Hadist, Ijma , Qiyas.
We have come to know that ‘Ilm’ul Usul plays the role of logic in relation to ‘Ilm’ul Fiqh and that the relationship between these two is the relationship of theory to its application, because ‘Ilm’ul Usul formulates the general theories by establishing the common elements in the process of deduction, while ‘Ilm’ul Fiqh applies those theories and common elements to the particular elements, which vary from problem to problem.As the name of one of the sciences from the Shari'ah sciences, the ulama 'express this definition in various senses. In Islam, there is no privilege for a person, nor is it found that there is a holy community that has the authority to erase existing texts or act beyond the limits of the real and clear arguments of Islamic law.
Al-Ghazali, for example, interpreted ushul fiqh as:
ِنَّ اُصُوْلَ الْفِقْه عِبَارَةٌ عَن أَدِلَّةِ هذِهِ الاَْحْكَاَمِ وَعَنْ مَعْرِفَةِ وُجُوْهِ دِلاَلَتِهَا عَلَىَ الاَْحْكَامِ مِنْ حَيْثُ الْجُمْلَةُ لاَ مِنْ حَيْثُ التَّفْصِيْلُ
"Indeed, ushul fiqh is a statement about these legal arguments and knowledge of aspects of its designation of laws, in broad outline not in detail"
Ibn Qudamah, for example, defines it by:
اُصُوْلُ الفِقْهِ أَدِلَّتُهُ الدَالَّةُ عَلَيْهِ مِنْ حَيْثُ الْجُمْلَةُ لاَ مِنْ حَيْثُ التَّفْصِيْلُ
"The Ummah of fiqh is the arguments of the fiqh which show him broadly, not in detail"
C. History of Growth and Development of Islamic Jurisprudence (Ushul Fiqh)
1. Period of Prophet Muhammad Pbuh.
In connection with religious issues at that time, the Prophet Muhammad SAW acted as a resource for the Muslims. They not only acknowledge, imitate, and emulate every behavior of the Prophet Muhammad everyday, but more than that, they also ask about things that are difficult to him. The Prophet Muhammad always in the guidance of Allah SWT through the revelations revealed to him, this happened in answering and giving explanations to Prophet's companions. Besides that, not only did you get revelation, but the Prophet Muhammad also was blessed with wisdom by Allah SWT, as reflected in the word of God:
وَ لَوۡ لَا فَضۡلُ اللّٰہِ عَلَیۡکَ وَ رَحۡمَتُہٗ لَہَمَّتۡ طَّآئِفَۃٌ مِّنۡہُمۡ اَنۡ یُّضِلُّوۡکَ ؕ وَ مَا یُضِلُّوۡنَ اِلَّاۤ اَنۡفُسَہُمۡ وَ مَا یَضُرُّوۡنَکَ مِنۡ شَیۡءٍ ؕ وَ اَنۡزَلَ اللّٰہُ عَلَیۡکَ الۡکِتٰبَ وَ الۡحِکۡمَۃَ وَ عَلَّمَکَ مَا لَمۡ تَکُنۡ تَعۡلَمُ ؕ وَ کَانَ فَضۡلُ اللّٰہِ عَلَیۡکَ عَظِیۡمً
“If it were not for the grace of God and His mercy on you, surely a group of them would be eager to lead you astray.
But they are not misleading but themselves, and they cannot harm you at all.
And (also) because Allah has sent down the Book and wisdom to you, and has taught you what you do not know.
And is the gift of God very great for you.” (QS. An-Nisa : 113)
And the Qur'an Letter of al-Baqarah : 151
كَمَا أَرْسَلْنَا فِيكُمْ رَسُولًا مِنْكُمْ يَتْلُو عَلَيْكُمْ آيَاتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُعَلِّمُكُمْ مَا لَمْ تَكُونُوا تَعْلَمُونَ
“As (We have perfected our favors for you) We have sent to you the Apostle among you who recited Our verses to you and purified you and taught you Al Kitab and Al-Hikmah, and taught you what you did not know.”
From the exposure of several verses it can be seen that the Prophet Muhammad had wisdom which was a gift from Allah SWT. The Prophet was indeed not a mujtahid, but the Prophet Muhammad more precisely said as mubayyin, namely explanatory. Nevertheless, the ijtihad activity itself was recommended by the Prophet. A common case regarding ijtihad is the use of ijtihad by Mu'adz Ibn Jabal (Abu Daud, IX, 509). As a consequence of ijtihad this is Qiyas, because the application of ijtihad in juz'iyah issues must be qiyas.
At the time Abdullah bin Masud set out to be a pregnant woman, then there was a miscarriage in it. He determined that the iddah boundary ended when the woman gave birth. This opinion is based on verses 4 and 6 of the letter At-Thalaq:
Verse 4:
وَاللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ مِنْ نِسَائِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَاثَةُ أَشْهُرٍ وَاللَّائِي لَمْ يَحِضْنَ ۚ وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ ۚ وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مِنْ أَمْرِهِ يُسْرًا
“And monopause among your women, if you are in doubt (about the period of prayer), then their time is three months; and so (also) women who are not menstruating. And pregnant women, their time is until they give birth to the womb. And those who fear Allah, Allah will make them easy in their affairs.”
Verse 6:
أَسْكِنُوهُنَّ مِنْ حَيْثُ سَكَنْتُمْ مِنْ وُجْدِكُمْ وَلَا تُضَارُّوهُنَّ لِتُضَيِّقُوا عَلَيْهِنَّ ۚ وَإِنْ كُنَّ أُولَاتِ حَمْلٍ فَأَنْفِقُوا عَلَيْهِنَّ حَتَّىٰ يَضَعْنَ حَمْلَهُنَّ ۚ فَإِنْ أَرْضَعْنَ لَكُمْ فَآتُوهُنَّ أُجُورَهُنَّ ۖ وَأْتَمِرُوا بَيْنَكُمْ بِمَعْرُوفٍ ۖ وَإِنْ تَعَاسَرْتُمْ فَسَتُرْضِعُ لَهُ أُخْرَىٰ
“Place them (wives) where you reside according to your abilities and do not trouble them to narrow them. And if they (the wives who have been questioned) are pregnant, then give them their living until they give birth, then if they feed (your children) for you then give them their reward, and deliberate among you (everything) well; and if you encounter difficulties, other women may feed (the child) for him.”
According to him, this verse came down after the verse about iddah in Al-Baqarah: 228. From that case, there was an understanding of ushul, that the texts that came later could make the previous nasakh or takhsis.
There is a history that the Prophet consulted with the Prophet's companions in connection with Badr prisoners of war. It is said that Abu Bakr suggested that they be released after being charged a ransom payment. Meanwhile, according to Umar ibn Khattab, they were better charged with execution for their crimes. In short, the Prophet accepted Abu Bakr's seemingly soft proposal, hoping that they would repent later. Not long after the revelation came down to correct the mistake, namely QS Al-Anfal: 67.
Apart from in the form of encouragement and acquisition of ijtihad, the Prophet also gave a signal that opened up opportunities for the application of qiyas. The history that describes the use of qiyas is when someone comes to the Prophet asking about the necessity of fulfilling the obligation of the hajj to his father who has a chronic disease. The Prophet reconciled with the payment of debt between fellow humans. It was added, that debt repayment with God was even more important.
The examples above indicate that the knowledge of usul fiqh embryonally has existed since the time of the Prophet Muhammad. at the time of the Prophet, this knowledge was used by himself as syar'i. Therefore, it is true to say that the Prophet was the main figure in the emergence of the science of usul fiqh. Because the Prophet has applied the laws of Islam in a way that was carried out by the scholars of the ushul fiqh far later. However, the style and method of thinking have not been recorded in a systematic writing. In other words, it has not been shaped as a separate scientific discipline.
2. Period of Prophet’s Companions
If the Muslims encounter difficulties, they always complain to the Prophet when the Prophet is still alive. Of course every problem can be solved easily. After his death, no such situation was found. Various problems that came, caused the friends to make various efforts to extract the law by continuing to move on the basics that had been built by the Prophet Muhammad before.
In general, there are two different ways in which friends can solve problems that are happening. Among them there are those who are very much tied to the editorial of verses Al - Qur'an and Sunnah and rarely interpret the text. Those included in this group included Abu Bakr, Zaid ibn Thabit, Aisha, Abdullah ibn Umar and Ubay ibn Ka'ab. On the contrary, Umar ibn Khattab tends to be more liberal in giving interpretations so that he is not too attached to dzahir nash. Meanwhile, Abdullah ibn Mas'ud took a middle ground, namely not making further interpretations of the text except when literal understanding was unable to answer the problem.
The first problem faced by the friends after the death of the Prophet was related to the appointment of a successor to the Prophet Muhammad. said to be a problem, because the Prophet never showed his successor before he died, as this was also not found explicitly in the text. Therefore, the sahabt feels the need to make legal excavations to answer needs that are quite crucial and urgent. It seems that the aspects of usul fiqh that are applied relate to al-siyasi fiqh (political fiqh).
Abu Bakr was elected at that time based on the proposal of Umar ibn Khattab who linked it to the appointment of Abu Bakr as the imam of prayer by the Prophet. Umar ibn Khattab revealed the religious leader (imam of prayer) with the leader of the people (caliph). Pengqiyasan this is one application of ushul fiqh.
Then the example of the application of the second ushul fiqh is when Ali bin Abi Talib often used qiyas in the effort of tasyri 'Islamic law. one of them is the assertion of legal sanctions for drunken drinkers with punishments (qafzhi). According to Ali, khamar drinkers will lead to drunkenness and loss of mind and cause lying (iftira). So the perpetrators of accusations and khamar drinkers do lies.
From several sources, it is stated that the most popular way taken by friends in exploring Islamic law is by means of qiyas. But there are several other ways that are used to establish a law, namely seeing aspects of the benefit of the people, better known as maslahah al-mursalah. One of the decisions based on this aspect is the effort to collect the Qur'an during the time of Abu Bakr. Then during the reign of Abu Bakr, he discussed the problems being faced with the clerics' enthusiasm to find a solution to the problem. This can be called the ijma method. Until the end of the best friend's period, there were already four types of sources of Islamic law, namely Al-Qur'an, Sunnah, Ijma ', qiyas.
3. Period of Tabi’in
Islamic territory is increasingly widespread at this time. Many adherents of Islam in new territories are not from Arab culture, so they have difficulty understanding religious idioms. On the other hand, Islam is also experiencing a kind of conflict in facing cultural challenges that are far different from before.
This fact has an influence on ijtihad activities that have often been done. The basics of the shari'a that already exist include the Qur'an, Sunnah, ijma ', qiyas are deemed insufficient. So, Muslims who feel they have the competence begin to think of other things.
Another factor that has led to the growth of ijtihad during the tabi'in period is the absence of a single authority in solving the problems at hand. This factor is also related to the political system which is experiencing disintegration between religious power and worldly (state) power.
Many scholars at this time also no longer occupy a certain area. Due to several factors, they scattered in several regions. This also supports the development of the rules of ijtihad. What is believed to be suitable in a place is not necessarily suitable in other regions, which of course is dominated by the social conditions of each region.
The most striking difference is between the ulama 'Madinah who are textual and traditional impressed with ulama' Kufah who are more liberal and rational. One thing that should be noted in this period is that qiyas has been modified in such a way and has a form that is almost perfect because ‘illat has been formulated as a comparison tool for various cases. This company was carried out by Ibrahim al-Nakha'I along with other Iraqi jurists.
This period is the period of the formation of Islamic law which has led to furu 'syar'iyyah, the laws - laws taken from detailed arguments, and at the same time laying down basic rules taken from four existing sources.
Some of the factors above gave birth to two major schools, namely the Hijjaz school which stood out in the field of hadith, which was later called the hadith expert. They followed the views of two famous friends, Abdullah ibn Umar and Zaid bin Tsabit, and Tabi'in fuqaha Tujuh. The second is the stream that emphasizes thinking (ra'yi) which tends to use qiyas. Therefore they followed the thoughts of famous friend Abdullah ibn Mas'ud in Kufa, and Tabi'in was famous, including al-Nakha'I, Hamad ibn Abi Sulaiman, Alqamah, al-Aswad ibn Zaid, Masruq, and Shuraih.
D. Classification of Ushul Fiqh Schools (Madzhab)
The process of the birth of the ushul fiqh science through the struggle of ideas is quite a lot between the ahl al-ra'y (rationalis) funds of hl al-hadith (traditionalist) in the second century hijriah. In the course of its history, the science of usul fiqh then gave birth to two schools of thought, although there were other schools of thought which combined these two thoughts. The schools of thought of the ushul fiqh can be classified as follows:
1. Madzhab Mutakallimin
Madzhab ini merupakan madzhab yang diikuti oleh mayoritas sehingga disebut juga sebagai madzhab jumhur. Ulama’ – ulama’ yang mengikuti madzhab ini yaitu ulama madzhab Syafi’I, Maliki, Hambali, Syi’ah Imamiyah, Syi’ah zaydiyyah, dan Ibadhiyyah. Tidak kurang juga mayoritas ulama’ Kalam madzhab mu’tazilah dan Asya’irah mengikuti metode yang digunakan madzhab ini. Oleh karena itu madzhab ini kemudian disebut aliran Mutakallimin yang berarti pakar – pakar ilmu kalam.
The founder of this school is Imam As-Syafi'i (d. 204 H) who is none other than the founding father of the science of ushul fiqh. This school built rules and regulations as a theoretical basis to explore operational laws based on its source of origin. The rules they built were used to examine the language of the language and the arguments of the shiva by not denying the aspect of rationality. The method used by this school is an independent and stand-alone theoretical method because the rules of ushul fqh they make are capable of producing operational laws (fiqh) without being tied to outside thought interventions.
2. The Ushul Fiqh Books of the Mutakallimin Madhhab
a. Ar-Risalah, by Al-Imam Abu ‘Abdillah Muhammad ibn Idris As-Syafi’I (w. 204 H)
b. Kitab Al-‘Ahd, by Al-Qadhi ‘Abd Al-Jabbar ibn Ahmad ibn ‘Abd Al –Jabbar Al-Hamdani (w. 415 H)
c. Kitab al-‘Umad, by Al-Qadhi ‘Abd Al-Jabbar ibn Ahmad ibn ‘Abd Al –Jabbar Al-Hamdani (w. 415 H)
d. Kitab Al-Mu’tamad, by Abu Al-Husain Muhammad ibn ‘Ali Al-Bashri Al-Mu’tazili (w. 436 H)
e. Al-‘Uddah fi Ushul Al-Fiqh, by Al-Qadhi Abu Ya’la Muhammad ibn AL-Husain ibn Muhammad ibn Khallaf ibn Ahmad Al-Farra’ (w. 258 H)
f. Ikhkam al- Fushul fi Ahkam al-Ushul, by Abu Al-Walid Sulaiman ibn Khallaf Al-Baji (w. 474 H)
g. Kitab Al-Minhaj fi Tartib Al-Hujjaj, by Abu Al-Walid Sulaiman ibn Khallaf Al-Baji (w. 474 H)
h. Kitab Al-Hudud fi Al-Ushul, by Abu Al-Walid Sulaiman ibn Khallaf Al-Baji (w. 474 H)
i. Al-Luma’ fi Ushul Al-Fiqh, by Abu Ishaq Ibrahim ibn ‘Ali ibn Yusuf Al-Fayruzabadi As-Syairazi (w. 476 H)
Ect.
3. Madzhab Ahnaf (Fuqaha)
This school of thought tried to build the rules of ushyayya based on what was obtained from their priests in the Hanafi schools in the form of laws (Fiqh) resulting from their istinbath. Even if we find the rules of usul fiqh that are built contrary to Fiqh, then they leave the rules and then turn to rules that are more in line with the fiqh of their imam's ijtihad.
In fact, this school refers to several facts; istinbath Imam Abu Hanifah (d. 150 H) and his friends such as Imam Abu Yusuf (d. 182 H), Muhammad ibn Hasan (d. 189 H), Zufar (d. 158 H) and others to form the basis of the formation the Ushul Fiqh rules. In this connection, Ushul Fiqh experts from the Hanafi school of thought while expressing the rules of the Ushul Fiqh often include aspects of His Fiqh as a reference.
If the Mutakallimin school of thought first builds the rules of the Ummah of Fiqh to be made the basis of the istinbath of the law then the opposite in the Ahnaf schools of the results of the istinbath of the law is made the basis for building the rules of the Ushul Fiqh. Because it is based on the results of the istinbath Fiqh then the Ahnaf school is also called the 'fuqaha' madzhab which means "fiqh experts"
4. Book - Ushul Fiqh Book Madzhab Ahnaf (Fuqaha)
a. Al-Fushul fi Al Ushul, by Abu Bakr Ahmad ibn ‘Ali AL-Jasshash-Razi (w. 370 H)
b. Taqwim Al-Adillah fi Al-Ushul, by Abu Zaid ‘Ubaidillah ibn ‘Umar Ad-Dabusi (w. 430 H)
c. Ushul Al-Bazdawi, by Fakhr Al-Islam ‘Ali ibn Muhammad Al-Bazdawi (w. 482 H)
d. Ushul As-Sarakhzi, by Abu Bakr Muhammad ibn Ahmad ibn Abi Sahl As-Sarakhsi (w. 490 H)
e. Mizan Al-Ushul fi Nata’ij Al-Uqul, by Syams Ad-Din Abu Bakr Muhammad ibn Ahmad As-Samarqandi (w. 539 H)
f. Al-Mutntakhab fi Ushul Al-Madzhab, by Hisyam Ad-Din Muhammad ibn Muhammad ibn ‘Umar Al-Akhsiki (w. 644 H)
Etc.
E. Inductive and Deductive Logic of Ushul Fiqh
In the science of logic (Manthiq science) is mentioned, al-insanu hayawanun nathiq (humans are animals that can say words, as well as thinking). Reason thinking, thus, is a human instinct and characteristic that can distinguish itself from other beings. In the text of the revelation the number of verses itself does not imply the maximum use of logic, including in the study of law. In fact, some of the results of research at Damascus University some time ago mentioned that no less than 750 verses of the Qur'an recommends that humanity use their minds.
Logic is not just thinking as a rational nature of man, but thinking straight or discussing the way of thinking on the basis of the legal postulates of thought so as to prevent people from error and error. Therefore, logic is also called science.
Logical reasoning based on legal principles is very useful to provide critical reflection on scientific discourses that are displayed to enrich the legal sector. The interpretation of statutory rules is also strongly influenced by considerations based on reasoning on legal principles. The classic form of legal reasoning actually follows logical principles called syllogism, namely direct and perfect reasoning.
Inductive logic is used to draw conclusions from individual cases that have very specific reach to be general conclusions. Whereas deductive logic is the opposite, which is used to draw conclusions from general things into individual cases. In the tradition of the thought of ushul fiqh, the use of inductive logic is often represented by the Ahnaf jurisprudence school, while deductive logic is widely used by the Mutakallimin jurisprudence school which was pioneered by Imam Syafi'i. Asy-Syatibi, although known as a figure who voiced inductive understanding (not literal understanding), was also not yet able to be said to be separated from the main characteristics of literal thinking.
F. Conclution
The science of Uhsul Fiqh is one of the important knowledge for Muslims because with the knowledge of Ushul Fiqh, new problems that are increasingly happening now can be solved without abandoning the methods of Islamic law. so that the progress of the times that continues to occur will not make Muslims away from Islamic laws, but with the knowledge of ushul fiqh will make Muslims always develop themselves to learn and examine the methodology that has been delivered by the ‘Jurists'.
BIBLIOGRAPHY
Ayatullah Sayyid Muhammad Bagir As-Sadr. A Short History of Ilm Ul Usul. Published on Al-Islam.org (https://www.al-islam.org) , accessed at February, 22 at 4pm
Bahri, Samsul. 2008. Metodologi Hukum Islam. Yogyakarta: TERAS
Fanani, Muhyar. 2009. Fiqgih Madani: Jonstruksi Hukum Islam di Dunia Modern. Yogyakarta: LKIS Yogyakarta
Hadi, Saeful. 2009. Ushul Fiqh. Yogyakarta: Sabda Media.
Halim ‘Uways, Abdul. 1998. Fiqih Statis Dinamis. Bandung: Pustaka Hidayah
Hasbiyallah. 2013. Fiqh dan Ushul Fiqh. Bandung: PT Remaja Rosdakarya
Koto, Alaiddin. 2004. Ilmu Fiqih dan Ushul Fiqih (Sebuah Pengantar). Jakarta: PT Raja Grafindo Persada
Nata, Abuddin.2006. Masail Al-Fiqhiyah. Jakarta: Kencana
Syafe’I, Rachmat. 1998. Ilmu Ushul Fiqih. Bandung: Pustaka Setia
Yasid, Abu. 2012. Metodologi Penafsiran Teks. Jakarta: Erlangga
Notes:
1. Tolong diedit lagi bahasa Inggrisnya dari google translate.
2. Mengapa masih ada yang berbahasa Indonesia?
3. Uraian mengenai metode mutakallimin dan fuqaha rasanya masih kurang.
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