遜尼派伊斯蘭教法學：
>哈乃斐派 HANAFI：The Hanafi school, from Abu Hanifah, a great scholar
>罕百里派 HANBALI：The Maliki school, from Imam Malik
>馬立克派 MALIKI
>沙斐儀派 SHAFI'I
哈納菲法學派（حَنَفِي，羅馬字：Ḥanafī）是伊斯蘭教法學的一大派別，屬於遜尼派。由艾布·哈尼法所成立，最初流行於伊拉克庫法一帶。在阿拔斯王朝的支持下，哈納菲法學派在伊拉克蓬勃發展，並向東擴展，到了9世紀，逐漸在呼羅珊和河中地區鞏固了自身的地位，並得到了當地薩曼尼德帝國統治者的支持。突厥語的傳播將該教派引入了印度次大陸和安納托利亞，並被採納為鄂圖曼帝國的主要教法學派。教法的權威來源之重要性由高至低排列為：古蘭經、聖訓、公議、伊智提哈德、類比、伊斯提哈桑、最後是當地習俗。在審慎時限制引用聖訓，比較重視類比和公議而不拘泥於教法句條。中國穆斯林普遍遵循哈乃斐主張。
瑪利基法(MALIKI)學派是伊斯蘭教法學的一大派別，屬於遜尼派。由馬利克·阿本·阿納斯於公元8世紀創立。在律法方面，該派別重視聖訓。教法的權威來源首先是古蘭經和聖訓，若仍有模糊不清之處，則依序參考公議、伊智提哈德、類比、公益(伊斯提斯拉赫)、最終為當地習俗。遵循馬立克學派的穆斯林主要分布在除埃及外的馬格里布阿拉伯國家和西非，海灣地區的科威特等國也有分布。
The main cause of the division among Sunnis is probably there different degrees of stress on one or more sources of law, though the text of Holy Quran and Sunnah is accepted by all these. The sub-division among Sunnis took place due to different interpretations put on law by the founders of the sub-schools.
The Holy Qur’an, Tradition and Ijtihad are the three main sources of Islamic law which govern and regulate all aspects of a Muslim’s public and private life. These laws relate to religious worship, prohibitions, and all contracts and obligations that arise in social life such as inheritance, marriage, divorce, punishments, conduct of war and the administration of the state.
The science of these religious laws is called Fiqah and the expert in this field such as a jurist is called a faqih (plural: fuqaha).
We read that Ijtihad, or the exercise of judgement, is a valid source of Islamic laws in areas where the Holy Qur’an and the Traditions are not explicit. But the exercise of this independent judgement can only be left in the hands of proper scholars of the Holy Qur’an and the Tradition.
The vast majority of Muslims give this right of independent reasoning to only four ancient Muslim theologians and jurists who lived in the first three centuries of Islam. These four fuqaha are:
Imam Abu Hanifa of Kufa
Imam Malik bin Anas of Medinah
Imam Muhammad al-Shafi of Medinah
Imam Ahmad bin Hanbal of Baghdad
Although a number of other jurists also became popular during their times, only the above four are now recognized by the vast majority of Sunni Muslims. These four great jurists and theologians tried to systemise the Islamic law into a comprehensive rational system which covered all possible legal situations. The four prominent schools of Islamic law are named after their founders and are called the Hanafiyya, the Malikiyya, the Shafiyya, and the Hanbaliyya schools of religious law.
Most Muslims regard these four schools as equally valid interpretations of the religious law of Islam. These schools are in good agreement on all essential aspects of the religion of Islam. They all acknowledge the authority of the Holy Qur’an and the Traditions as the ultimate source of the Islamic law. Only in areas and situations where these two sources are silent, do the four schools use their independent reasoning in which they may differ with each other.
1.Hanafi School:
The earliest school formed was by Imam Abu Hanifa (699-767 A.D.) of Kufa. It generally reflects the views of the jurists of Iraq. Abu Hanifa did not compose or write any books on law himself, but his numerous discussions and opinions as recorded by his disciples, form the basis of this school.
As a theologian and a religious lawyer, Abu Hanifa exercised considerable influence in his time. His legal thought is very consistent, uses high degree of reasoning, avoids extremes, and lays great emphasis on the ideas of the Muslim community. Other areas in which this school has a following include Turkey, the countries of the Fertile Crescent, Lower Egypt and India.
2. Maliki School:
The next school of law in order of time was the one founded by Imam Malik bin Anas (d. 795 A.D.) of Medinah and reflects the views and practises associated with that city. Imam Malik served as a judge in Medinah and compiled all his decisions in a book form called al-Muwatta (the Levelled Path).
Like the jurists of Iraq, Imam Malik preferred to depend more on the Traditions associated with the Companions of the Holy Prophet.The adherents of this school are predominantly in North African countries.
The Malikis' concept of Ijma differed from that of the Hanafis and other schools due to following reasons.
● They understood it to mean the consensus of the community represented by the people of Medina. (Overtime, however, the school came to understand consensus to be that of the doctors of law, known as Ulama.)
● Imam Malik's major contribution to Islamic law is his book al-Muwatta. The Muwatta is a code of law based on the legal practices that were operating in Medina.
● It covers various areas ranging from prescribed rituals of prayer and fasting to the correct conduct of business relations. The legal code is supported by some 2,000 traditions attributed to the Prophet.
3. Shafi School:
The third school was founded by Imam al-Shafi (d. 820 A.D.) who was a disciple of Imam Malik. Imam Shafi placed great importance on the Traditions of the Holy Prophet Muhammad, may peace and blessings of Allah be upon him, and explicitly formulated the rules for establishing the Islamic law. He was a great thinker, had an unusual grasp of principles and a clear understanding of the judicial problems. This school is strong in Lower Egypt, Syria, India and Indonesia.
Shafi was the third school of Islamic jurisprudence. Following are the reasons that differentiate Shafi school of thought from other school:
● According to the Shafi School the principal sources of legal authority are the Qur'an and the Sunnah. ● Of less authority are the Ijma of the community and thought of scholars (Ijtihad) exercised through Qiyas.
● Shafi School of thought stands in between the Maliki and Hanafi schools i.e. less in the way of Qiyas and personal opinion.
● It excels in the technique of deductive reasoning for reaching a judgment.
4. Hanbali School
This school was founded by Imam Ahmad bin Hanbal (d. 855 A.D.) of Baghdad. Imam Hanbal did not establish a separate school himself; this was rather done by his disciples and followers.
The Hanbali School was the most conservative of the four schools. Its rigidity and intolerance eventually caused its decline over the years. In the eighteenth century, however, this school was revived with the rise of Wahhabism and the growing influence of the House of Sa’ud. Today, Hanbali school is followed only in Saudi Arabia. The Hanbalis insist on the literal injunctions of the Holy Qur’an and the Hadith and are very strict in the observance of religious duties.
The Hanbali School is the fourth school of law within Sunni Islam. Its distinguishing features are the following:
● It derives its decrees from the Qur'an and the Sunnah, which it places above all forms of consensus, opinion or inference.
● The school accepts as authoritative an opinion given by a Companion of the Prophet, providing there is no disagreement with another Companion. In the case of such disagreement, the opinion of the Companion nearest to that of the Qur'an or the Sunnah will prevail.
● Unlike other Schools of thought, Hanbali School has almost no use for Qiyas (Analogy) or personal opinion, to such an extent that they even prefer narration of weak Hadith over Qiyas.
Although the Muslims generally apply the Islamic law according to the principles and details laid down by the four ancient jurists, legal situations keep arising from time to time for which there are no clear answers in these early schools of law. To cope with this changing aspect of Islamic society, particularly in the light of new facts, specialists in the field of Islamic law are asked to give their decisions using the traditional tools of legal science. Such a decision is called a fatwa and the religious scholar who gives this decision is called a mufti.
Fiqh 通常被定義為「伊斯蘭教法」。 這個定義有些欠缺，因為現代西方的法律概念不適合 fiqh 所包含的內容。 早期的穆斯林理解 fiqh 包括穆斯林行動的所有方面，從個人崇拜到社會互動，再到政府政策。 因此，最好將 fiqh 更廣泛地定義為伊斯蘭法學。
早期的戰鬥學者面臨的挑戰是知道如何將先知的榜樣應用到充滿活力的國際化世界。 隨著穆斯林世界逐漸擴大到包括西班牙、伊拉克和印度這樣遙遠而多樣的土地，法學家們開發了多種方法，旨在將先知的教義應用到他可能從未經歷過的情況中。
1- 沒有什麼地方比第一位偉大的法學家阿布·哈尼法（Abu Hanifa，卒於 767 年）的職業生涯更能體現戰鬥的創造力和活力。 作為一名在伊拉克出生長大的波斯人，他發現自己身處一個與一個世紀前先知的麥地那截然不同的世界。 伊拉克是阿拉伯人和非阿拉伯人、穆斯林和非穆斯林、沙漠游牧民和城市居民的交匯點。Abu Hanifa（和其他早期法學家）面對穆斯林生活中古蘭經的教導和先知（聖行）的榜樣的一個例子來自一份聖訓報告，其中先知派遣他的一位同伴 Mu'adh ibn Jabal 統治也門地區。 當先知問及當需要對一種情況作出裁決時他會如何反應時，穆阿茲回答說將依賴古蘭經，如果他在那裡找不到答案，他將依賴先知的榜樣， 如果先知從未就此問題發表過講話，他將依靠自己的推理找到合適的解決方案。 這條聖訓提供了一個基本框架，法學家可以根據該框架為被稱為 usul al-fiqh（字面意思是「法理學的來源」）的鬥爭創建一個認識論等級。
然而，問題仍然存在，尤其是在像阿布哈尼法的伊拉克這樣的地方，古蘭經、聖訓和同伴的榜樣都對這些地方保持沉默。 正是在這裡，卡利法學家提倡一種稱為 qiyas 的類比推理形式。生活在國際大都市伊拉克的阿布哈尼法認為有必要讓邏輯在決定 fiqh 在實際層面上如何運作方面發揮主要作用。 對他和他的學生小組來說，堅持對古蘭經和聖行的字面主義方法會使伊斯蘭教幾乎不可能應用於一個不斷變化的社會，這個社會與先知麥地那的社會截然不同。
2- 然而，Abu Hanifa 的當代 Malik ibn Anas（卒於 795 年）採取了不同的方法。 馬利克在麥地那出生和長大，他相信他的城市自先知時代以來的一個世紀裡沒有發生根本性的變化。因此，他認為，他那個時代麥地那人民的例子也可以作為法理學的來源。 他推斷，如果麥地那的所有人都同意某種特定的行動或做某事的方式，那麼這一定直接來自聖訓團，他們從先知那裡學到了它，使其幾乎與聖訓本身一樣強大。然而，重要的是要注意，雖然關於 fiqh 的強烈意見分歧很早就出現了，但這些發展中的學校並沒有將彼此視為異教徒，甚至不一定被誤導，因為他們的分歧涉及相對微小的問題，而不是基本的信條問題， 如下所示。
3- 第三種發展方法來自穆罕默德·沙菲伊 (Muhammad al-Shafii，卒於 820 年)，他是一名加沙人，在年輕時前往麥地那跟隨馬利克本人學習。 與前兩位法學家不同，沙菲在麥地那逗留後進行了相當多的旅行，在也門、伊拉克和埃及生活過。然而，他自己的方法與前兩者不同，因為他不太可能像伊拉克人民那樣使用理性。當面對相互矛盾的聖訓報導時，沙菲伊提倡廢除制度，認為如果先知早年的聖訓與他晚年的聖訓相矛盾，則可以在戰鬥中忽略它。
4- 四位偉大法學家中的最後一位是艾哈邁德·伊本·漢巴爾（Ahmad ibn Hanbal，卒於 855 年），他本人就是沙斐儀的學生。 在這四個人中，他的方法是迄今為止最寫實和最抗拒人類邏輯的方法。雖然他仍然像其他三個人一樣在他的方法論中為 qiyas 留出了空間，但他認為應該盡可能地限制它，因為人類的理性是不完美的，並且對聖訓的字面方法是最佳的。他們一起形成了一個光譜，一端是 Hanafis，另一端是 Hanbalis，關於人類邏輯在解釋古蘭經和聖訓中的作用。每當穆斯林世界出現以前從未遇到過的新問題時，例如咖啡和煙草在 15 和 16 世紀的到來，fiqh 學者就會運用四大學派的法律理論來對這些情況作出裁決 .
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