Cont

Ijma also forms part of the sources of the companions in deciding a hukm. Umar al-Khattab wrote a latter to Syuraih: if you found the answer in the Quran, decide the matter accordingly, if you come across issue and Quran provides no answer, decide according to what has been shown by Rasulullah s.a.w, and should there is no guidance from the sunnah, decide according to what has became consensus among people, if no consensus available then exercise your own ijtihad

Period of Tabiien
Similarly, Tabiien were on the footstep of companions in determining the hukm. Firstly they will refer to Quran and followed by sunnah. Should Quran and sunnah provide no answer they will turn to ijma (consesus) of the companions if any. If there wa no ijma, they will apply their own ijtihad in the light general principle derived from quran and sunnah.

Development of Usul Fiqh

Usul fiqh as a matter of principle exist since the existence of fiqh notwithstanding the fact that fiqh precedes usul fiqh in term of codification and an establish field of knowledge. The earlier fuqaha while codifying fiqh, they have the principle of usul fiqh well established in their mind. There was no call for the codification of usul fiqh, since adherence to the former was automatic.

Cont
Abdullah Ibn Masud for instance viewed, a widow who is pregnant, has to observe iddah until she delivers her baby. There are two contradictig verses in the quran pertaining to iddah of woman. And for those who are pregnant, their term is until they give birth-Al-tolaq: 4 And those who are taken in death among you and leave wives behind - they, [the wives, shall] wait four months and ten [days]. And when they have fulfilled their term, then there is no blame upon you for what they do with themselves in an acceptable manner. And Allah is [fully] Acquainted with what you do. (al-Baqarah:234)

 Ibn Masud viewed that, al-Tolaq verse 4 which was revealed later than al-Baqarah : 4 is prevail in determining the iddah of a pregnant woman. In Usul Fiqh this is later known as the later text abrogate the former text. The call for codification of usul fiqh started at the lapse of period of tabiien. This was due to:
Spread and expanse of Muslim territory The increase of unprecedented events and issues Influx of non-arab to Islam Debate and tense between ahl al-ray and ahl alhadith

Cont

Cont
Majority of scholars agree that, Imam Muhammad Bin Idris (Imam Syafie)was the one who introduced usul fiqh as a field of an independent knowledge. He wrote his famous book known as al-Risalah. Imam al-Razi said: it is unanimous that imam Shafie was the pioneer of usul fiqh The work of Imam Shafie was subsequently followed by numbers of other Imam.

Methodology of Usul Fiqh

As far as writing of usul fiqh is concerned, there are numbers of methods and approaches applied by scholars.
Al-Mutakalimin Fuqaha Approach Hybrid approach Maqasid Approach

Al-Mutakalimin
This approach characterised by heavy reliance on reasoning just like scholars of Islamic theology. Emphasis on the establishing general principle of usul fiqh without looking at the branches of fiqh. Books:
Tarif al-Irsyad fi turuq al-ijtihad Al-Luma Al-qawati

Fuqaha Approach
Fuqahas approach establish their principle of usul fiqh out of their branches of fiqh of their Imam. That is to say, base on their Imam ruling on fiqh they develop the general principle of usul fiqh Books:
Usul Jasos Taqwim al-Adillah Kunzu al-Wusul ila marofah al-usul

Hybrid Approach
Combination of mutakallimin and fuqaha approach. They combine the advantages of both approaches Books:
Tanqih Jamu al-jawami Al-tahrir

Maqasid Approach
Also known as Syatibis approach. This approach emphasis on the objective of syariah (maqasid syariah) Books:
Al-Muwafaqat