Hasil googling tentang Mazhab

Madhhab or Mazhab (Arabic مذهب mæðhæb pl. مذاهبmæðæːhıb) is an Islamic school of thought, or fiqh (religious jurisprudence). In the first 150 years of Islam, there were many such “schools” – in fact, several of the Sahābah, or contemporary “companions” of Muhammad, are credited with founding their own. The prominent Islamic jurisprudence schools of Damascus in Syria (often named Awza’iyya), Kufa and Basra in Iraq, and Medina in Arabia survived as the Maliki madhhab, while the other Iraqi schools were consolidated into the Hanafi madhhab. The Shafi’i, Hanbali, Zahiri and Jariri schools were established later, though the latter two schools eventually died out.
The four mainline schools of Sunni jurisprudence today, named after their founders (sometimes called the A’immah Arba‘a or four Imaams of Fiqh[1]), are not generally seen as distinct sects, as there has been harmony for the most part among their various scholars throughout Islamic history.
The Hanafi Madhhab: Imam Abu Hanifa, who was the ‘founder’ of the Hanafi school, lived in what is now modern-day Iraq, not long after the prophet Muhammad’s death. It is reported that Imam Abu Hanifa studied under many teachers. He also met the “companion” (sahābi) Anas ibn Malik, making Imam Abu Hanifa one of the tābi’ūn, or second generation in oral transmission from Muhammad.
The Maliki Madhhab: Imam Malik was born shortly thereafter in Medina. There are reports that they lived at the same time and, although Malik was much younger, their mutual respect is well-known. In fact, one of Abu Hanifa’s main students, on whose teaching a lot of the Hanafi school is based, studied under Imam Malik as well.
The Shafi’i Madhhab: Imam Shafi’i was also taught by both Abu Hanifa’s students and Imam Malik, and his respect for both men is also well-documented.
The Hanbali Madhhab: Imam Ahmad ibn Hanbal studied under Imam Shafi’i, and consequently there are many similarities between the two madhhabs.
Shi’a Islam has its own school of law,
The Jafari (or Ja’fari) Madhhab: Ja’far as-Sadiq, believed by Shi’a to be the sixth infallible Imam. He is highly regarded for his work in education, tutoring such people as Abu Hanifa and Malik ibn Anas. Throughout his life, al-Sadiq lived and taught in Medina. [1] [2]
The majority of Sunni Muslims believe that all four schools have “correct guidance”, and the differences between them lie not in the fundamentals of faith, but in finer judgements and jurisprudence, which are a result of the independent reasoning of the imams and the scholars who followed them. Because their individual methodologies of interpretation and extraction from the primary sources (usul) were different, they came to different judgements on particular matters. For example, there are subtle differences in the methods of prayer among the four schools, yet the differences are not so great as to require separate prayers by the followers of each school. In fact, a follower of any school can usually pray behind an imam of another school without any confusion.
Generally, Sunni Muslims prefer one madhhab out of the four (normally a regional preference). Some, however, reject the four schools. Others (most notably the Salafi) accept the four madhhabs as legitimate, but also believe that ijtihad must be exercised by the contemporary scholars capable of doing so. Others insist on taqlid, or acceptance of religious rulings on matters of worship and personal affairs from a higher religious authority without necessarily asking for the technical proof as a requirement. This practice is very common amongst Sufis, who follow an Islamic mystical order, tariqah.
Experts and scholars of fiqh follow the usul (principles) of their own native madhab, but they also study the usul, evidences, and opinions of other madhabs.
Mengenai Isnad
Islamic Dictionary: isnad
“Support.” In Islam, the isnad of a tradition is the chain or linkage of human reporters that authenticate the material as deriving from the time of Mohammad and his companions. Very roughly comparable to the Christian concept of apostolic succession and the Jewish validation of oral law.