The concept of 'ilm, also known as the knowledge of the fundamentals of Islamic law (usul ul fiqh), is

what will be discussed in this article. In its most basic sense, the Arabic word fiqh denotes
comprehension, or more specifically, profound comprehension. Islamic jurisprudence is built upon the
foundation of Islamic legal theory. The Principles of Jurisprudence is, in reality, the "study of the rules to
be used in deducing the Islamic laws," and it teaches us the correct and valid way of deducing from the
relevant sources in jurisprudence. In addition, the study of the rules to be used in deducing the Islamic
laws is the "study of the rules to be used in deducing the Islamic laws." Primary and secondary sources
of Islamic law are distinguished by the categories of divine and non-divine origins, respectively. The
Quran and Sunnah (which together comprise sharia) are considered to be the primary sources, although
ijma, qiyas, and ijtihad are considered to be secondary sources since they help provide guidance in areas
where the basic sources are quiet or confusing. The rules of fiqh, which are considered to be the law
itself, are developed by ijma or qiyas, and they are derived from primary sources in accordance with a
body of principles that are generally recognised as usul al-fiqh, which translates to "methodology of law"
(Kamali).

For a legal text to be properly comprehended, one must have a solid foundational understanding of the
norms of interpretation. It is essential that both the Quran and the Sunnah be viewed as divine sources
that are then expanded by human "methods," particularly in areas where the answers are not
immediately obvious. However, one must first overcome some obstacles in order to extract reasonings
from divine sources. Those hurdles include:

The phrase "path to be followed" or "right path" refers, in a strict legal sense, to the revealed law that is
found in the textual provisions of the Quran and Sunnah. The sources that are contained in Sharia mean
"path to be followed" or "right path." The term "fiqh" literally translates to "understanding," and it
refers to the human comprehension of the revealed sources. Sharia, or divine law, cannot be changed,
but fiqh, which is the study, interpretation, and application of sharia according to juristic principles, can
shift through time and in response to new information. This distinction lays a fundamental
jurisprudential foundation for the development of Islamic law in response to the requirements of
changing times and circumstances.

The primary sources serve as the unmovable foundation upon which a rule of fiqh is constructed. The
sources of sharia remain unchanging, and God alone is sovereign. Usul al-fiqh was developed with the
intention of producing fiqh as well as regulating the use of qiyas, istihsab, istihsan, and ijma. The
understanding of the jurists of the sources of sharia and the processes of juristic reasoning was
facilitated as a result.

Due to the practise of the companions and, later, by imams such as Abu Hanifah in the form of istihsan
during the expansion of Islam, it is thought that usul al-fiqh has been there for as long as fiqh itself. This
is because usul al-fiqh evolved from fiqh (juristic preference). As a result of the lack of uniformity, Al-
Shafi, an early Islamic jurist, developed the 'risalah' in order to establish norms that could be applied
everywhere. He presented the following four primary sources of the law: