Tariqa ta biyu kuma ita ce hanyar Al-Fuqahaa’, wadda mabiyan Al-Imaam Abu Haneefah suka bi wajen kafa Usool ul-Fiqh na Madhhabinsu. Sun bi wannan hanya ta hanyar duba tasirin Furoo’ (rassan fiqh), tare da bayyana cewa Usool ul-Fiqh yana nan ne domin yi wa rassan hidima da tabbatar da ingancin Ijtihaad a cikinsu. Wannan hanya tana kafa Qawaa’id Al-Usooliyah bisa abin da aka riwaito daga rassan daga Imamansu (A’immah), tare da da'awar cewa waɗannan su ne Qawaa’id (ka’idoji) da waɗannan Imamai suka lura da su lokacin da suka fitar da rassan da kuma yin istinbadi daga gare su, wato rassan da suke wakiltar Ahkaam Ash-Shar’iyah. Don haka ka’idojin suna wakiltar Usool wanda ya zo bayan kasancewar Ahkaam Ash-Shar’iyah, kuma ya zo ne sakamakon istinbadi da aka yi daga rassan.

As for the second methodology then it is the Tareeqah of Al Fuqahaa’ which the followers of Al-Imaam Abu Haneefah followed when placing down the Usool ul-Fiqh of their Madh’hab. They proceeded upon this method by looking at the effects of the Furoo’ (branches) and by explaining that Usool ul-Fiqh is to serve the branches and to affirm the soundness of the Ijtihaad in them. This Tareeqah establish the Qawaa’id Al-Usooliyah in light of what has been transmitted from the branches from their A’immah (Imaams) whilst claiming that these represent the Qawaa’id (principles) which those A’immah paid regard to when they extracted and deduced the branches which represent the Ahkaam Ash-Shar’iyah. The principles therefore represent Usool which came after the presence of the Ahkaam Ash-Shar’iyah and which came as a result of deduction made from the branches.

Ta haka ne usul ɗin Hanafiyya ya bambanta da usul ɗin Shafi'iyya, domin usul ɗin Shafi'iyya hanya ce ta istinbaɗ (fitar da hukunce-hukunce) kuma tana sarrafa shi. Amma hanyar Hanafiyya kuwa, ba ta sarrafa rassan fiqhu bayan an rubuta su. Ma'ana, sun fitar da qawa'id (ƙa'idoji) da mazhabinsu aka gina a kansu, sannan suka kare su. Saboda haka suna wakiltar ma'auni (maqayis) da aka kafa su (muqarrarah), ba ma'auni masu sarrafawa (ha'kimah) ba.

The following was mentioned in the book of Usool ul-Fiqh by Al Imam Abu Zahrah: “In this way the Hanafiyah Usool differs from the Shaafi’iyah Usool as the Usool Ash-Shaafi’iyah was a methodology for Istinbaat (deduction) and was controlling over it. As for the method of the Hanafiyah then it was not controlling over the branches after it was were recorded. This means that they deduced the Qawaa’id (principles) upon which their Madh’hab had been built upon and defended them. They therefore represent measures (Maqaayees) that have been established (Muqarrarah) and not measures that are controlling (Haakimah)”.

Saboda haka, sukan ambaci Furoo' (rassa) da yawa a cikin littattafansu, domin a mafi yawan lokuta suna tsara Usooliy Qawaa'id bisa ga abin da ya dace da wadannan rassa. Sai dai daga baya suka fara amfani da wadannan Qawaa'id (ka'idoji) wajen fitar da sabbin Ahkaam ga sababbin matsaloli da suka taso.

For this reason, they mention the Furoo’ (Branches) a lot in their books because in most cases they formulate the Usooliy Qawaa’id in accordance to what agrees to these branches. However, they then began to utilise these Qawaa’id (principles) to extract new Ahkaam for newly occurring problems.

Bayan an kammala tare da balaga tafarkin malaman fiqhu (Fuqahaa’), sai mabiyan sauran madhhabai suka fara bin tsarinsu a fannin Usul al-Fiqh, suka fara karbar wannan Usul domin fitar da hukunce-hukunce. Har ma Shi'ar Al-Imamiyya da Zaidiyya sun bi tafarkin malaman fiqhu bayan Hanafiyya wajen kafa Usul na fiqhunsu. Shihaab ud-Deen Az-Zanjaani Ash-Shaafi'iy, wanda ya rasu a shekara ta 656 AH, ya rubuta littafi kan hanyar wannan tafarki, wanda ya sanya masa suna: ‘Takhreej Al-Furoo’ ‘Alaa l-Usool’. Misali:

After the Tareeqah of the Fuqahaa’ matured and became complete the followers of the other Madhaahib began to proceed in accordance to them in respect to their Usool ul-Fiqh and began to adopt this Usool for the deduction of the Ahkaam. Even the Shee’ah Al Imaamiyah and Zaidiyah followed the ‘Fuqahaa’ method after the Hanafiyah in respect to putting down the Usool of their Fiqh. Shihaab ud-Deen Az-Zanjaani Ash-Shaafi’iy who passed away in the year 656 AH wrote a book upon the methodology of this Tareeqah which he called: ‘Takhreej Al-Furoo’ ‘Alaa l-Usool’ Example:

Ga misali na yadda ake kafa wata ka'idar Usooliy bisa tafarkin Fuqahaa, 'Tafarkin Hanafiyyah':

The following is an example of how an Usooliy principle is put down upon the Tareeqah of the Fuqahaa ‘The Tareeqah of the Hanafiyah’:

Fuqahaa sun cimma waɗannan hukunce-hukuncen shari'a daga hujjojinsu dalla-dalla: 1) Fatar dabba matacciya (mushe) tana zama tsarkakakkiya idan an yi mata ɗebo (an sarrafa ta da magani). Wannan hukunci an ciro shi ne daga Hadisin Manzon Allah ﷺ: "Manzon Allah ﷺ ya wuce ta wata matacciyar tunkiya, sai ya ce: 'Idan an yi wannan fata ɗebo, to ta zama tsarkakakkiya'," kamar yadda Al-Imam Muslim ya ruwaito a cikin Saheehinsa.

The Fuqahaa arrived at the following Ahkaam Ash-Shar’iyah from their detailed evidences: 1) The skin of the dead animal (carrion) is purified if it is tanned. This Hukm was extracted from the Hadeeth of the Messenger (saw): “The Messenger of Allah (saw) passed by a dead sheep and then said: “If this hide is tanned (then) it has been purified” as related by Al Imaam Muslim in his Saheeh.

2) Hukuncin yanke hannun barawo wanda aka samo daga Faɗin Allah Ta'ala:

2) The Hukm of cutting the hand of the thief which was deduced from the Qawl of Allah Ta’Aalaa:

Kuma wannan an saukar da shi ne dangane da lamarin satar garkuwa ko riga ta Safwaan.

And this was revealed in relation to the incident of the theft of the shield or cloak of Safwaan.

3) Kaffarar Zihari ita ce 'yantar da bawa, kuma ga wanda ba shi da abin da zai yi hakan da shi, to sai ya yi azumin watanni biyu a jere. Hukuncin wannan an samo shi daga Maganar Allah Ta'ala:

3) The Kaffaarah (expiation) of Azh-Zhihaar being the freeing of a slave and for the one who does not have that at his disposal, then fasting for two consecutive months. The Hukm for this was taken from the Qawl of Allah Ta’Aalaa:

Har zuwa aya ta huɗu daga Suratul Mujadila. Kuma wannan ya sauka dangane da Maslamah bin Sakhr.

Until Aayah four from Soorah Al-Mujaadalah. And this was revealed in relation to Maslamah Bin Sakhr.

4) Lalata tsakanin miji da mata (Al-Mulaa'anah ko Li'aan), wanda hukuncinsa ya samo asali daga Faɗin Allah Ta'aala:

4) Mutual cursing (Al-Mulaa’anah or Li’aan) between a husband and wife, the Hukm of which is taken from the Qawl of Allah Ta’Aalaa:

"Har zuwa aya ta 9 ta Suratun An-Nur. Wannan an saukar da ita dangane da Hilal bin Umayya."

Until Aayah 9 of Soorah An-Noor. This was revealed in relation to Hilaal Bin Umayyah.

Ayoyin dalili (hujjoji) na waɗannan hukunce-hukuncen sun zo ne da kalmomi na gama-gari (lafuzza) bisa tsari kamar haka: "Idan fata ta yi bushewa..." Da "Ɓarawon namiji da ɓarauniyar mace..." Da "Waɗanda suke yin Zihar..." Da "Waɗanda suke zargin matansu..." Sai dai kowace dalili an saukar da ita ne saboda wani takamaiman sabab (dalili/sanadi), kuma waɗannan asbaab (sabubban) sun zo ne bisa tsari kamar haka: "Tunkiyar Maymoonah (r.a)..." "Rigar Safwaan..." "Maslamah Bin Sakhr..." "Hilaal Bin Umayyah..." Sai dai Sahabbai da Tabi'ai waɗanda suka zo bayansu sun yi amfani da dukkan waɗannan hukunce-hukuncen a kan kowane aiki (na waɗannan) da Musulmi ke yi. Saboda haka suka kafa Qa'idar Usuliyya (ƙa'idar ilimin usul) ta cewa:

The Adillah (evidences) for these Ahkaam came in general Alfaazh (worded expressions) in the order of: If the hide is tanned... And the male thief and female thief... Those who do Zhihaar... Those who accuse their wives...’ However, each Daleel (evidence) was revealed for a specific Sabab (cause) and these Asbaab (causes) were in the order of: ‘The sheep of Maymoonah (ra)... The cloak of Safwaan... Maslamah Bin Sakhr... Hilaal Bin Umayyah...’ However, the Sahaabah and the Taabi’een who came after them applied all of these Ahkaam upon every action (of these) that the Muslims did. As such they put down the Qaa’idah Al-Usooliyah (Usooli principle) of:

Malamai sun isa ga wannan ƙa'ida (ka'ida) ta hanyar Fuqahaa (masana fiqhu) ta hanyar bincika Ahkaam Ash Shar'iyah (hukunce-hukuncen shari'a), waɗanda hujjojinsu na tafsiri, an saukar da su saboda wani takamaiman dalili, amma kalmomin hujjar sun nuna gabaɗaya.

The ‘Ulamaa arrived at this Qaa’idah (principle) through the Tareeqah (method) of the Fuqahaa by examining the Ahkaam Ash Shar’iyah, the detailed evidences of which, were revealed for a specific cause but the worded expressions of the Daleel indicated generality.

Saboda haka, dangane da Hadisin Manzon Allah ﷺ:

Therefore, in relation to the Hadeeth of the Messenger of Allah (saw):

Jika wani ya ce wannan hukunci yana ƙayyadadde ne ga 'yar Kisra wacce ta gaji mulkin Farisa bayan mahaifinta a zamanin Manzon Allah ﷺ, to za mu mayar da martani da cewa: "Abin la'akari yana cikin ma'anar gaba ɗaya na kalmomi, ba ƙayyadaddun dalili ba." Wannan saboda furcin: "Ba zai taɓa samun nasara ba wata al'umma," yana nuna gaba ɗaya ne, domin lafazin nan nakira ne (ba ƙayyadaddu ba) a cikin yanayin musantawa (nafy). Saboda haka, ba halal ba ne ga mace ta riƙe kowane matsayin mulki a Musulunci, har ta zama Khalifa ko Waali.

If someone was to say that this is specific to the daughter of Kisraa who took over the Persian rule after her father in the time of the Messenger (saw) then we would say in response that: ‘The consideration (Al-‘Ibrah) is in the generality of the expressions and not the specificity of the cause’. That is because the expression: ‘Never will a nation succeed’ indicates generality because it is Nakirah (indefinite) in the context of negation (Nafy). Therefore, it is not permissible for a woman to assume any position of ruling in Islaam so as to become the Khalifah or a Waali.