Ta farko da ya fara kafa ginshiƙan wannan hanya da ƙarfi shi ne Al-Imaam Ash-Shaafi'iy a cikin littafinsa Ar-Risaalah, wanda aka rubuta a fagen ilimin Usool ul-Fiqh. Wannan hanya ta bambanta ta fuskar kafa Qawaa'id Al-Usooliyah, da tabbatar da su ta hanyar zalla ta ka'ida, da yin cikakken bincike kan abin da suka ƙunsa na sabani ko bambanci ba tare da la'akari da wani Madh'hab ba. Manufarta, don haka, ita ce samar da ƙa'idodi mafi ƙarfi, ko suna goyon bayan wani Madh'hab na musamman ko suna adawa da shi. Hakan yana faruwa ne saboda ita tana mulki bisa Fiqh, ba ta zama baiwa a gare shi ba. Ba kasafai masu bin wannan Tareeqah suke shagaltuwa da rassa ba, sai dai idan hakan zai ƙara bayyana abu ko ya kawo misalai ('Mabaahith Fee Usool ul-Fiqh' na Dr. Al-'Abd Khaleel Abu 'Eid, shafi na 26).

The first one to firmly lay down the pillars of this method was Al Imaam Ash-Shaafi’iy in his Risaalah which was written in the subject area of Usool ul-Fiqh. This method is distinguished in respect to establishing the Qawaa’id Al-Usooliyah, verifying them in a purely theoretical manner, conducting a thorough examination of what they include in terms of disagreement or difference without paying consideration to any Madh’hab. The aim of it is therefore to produce the strongest principles whether that would be in service of a particular Madh’hab or was in opposition to it. That is because it dominates over the Fiqh and is not subservient to it. It was rare that those following this Tareeqah would preoccupy themselves with the branches unless this was to provide further clarity or provide examples (‘Mabaahith Fee Usool ul-Fiqh’ by Dr. Al-‘Abd Khaleel Abu ‘Eid p26).

Saboda haka, akwai waɗanda suka yi sabanin Ash-Shaafi'iy a wasu al'amura daga cikin wannan Tariqah, koda kuwa suna bin mazhabarsa. Misali, mun ga cewa Ash-Shaafi'iy bai karɓi Al-Ijmaa' As-Sukootiy ba, amma Al-Aamadi, wanda yake a mazhabar Shaafi'iyyah, ya rinjayar da cewa Al-Ijmaa' As-Sukootiy hujja ce (dalili da tushe).

Consequently, there were those of this Tareeqah who disagreed with Ash-Shaafi’iy (in areas) even if they were followers of his Madh’hab. So for instance we saw that Ash-Shaafi’iy did not take Al-Ijmaa’ As Sukootiy whilst Al-Aamadi who was of the Shaaf’iy Madh’hab outweighed that Al-Ijmaa’ As-Sukootiy is a Hujjah (proof and source).

Wannan hanya (tariqah) ta amfani Usul al-Fiqh, kuma ƙa'idodin Usuli ba su kasance masu biyayya ga son zuciya ga madhhabi ba. Maimakon haka, an yi nazarinsu cikin tsari na ilimi da zurfi, kuma sun kasance masu biyayya ga daidaito da cikakken bincike. Saboda haka, daga wannan ne aka samu ƙa'idoji madaidaita kuma ƙarfafa, waɗanda aka gina su a kan hujjoji bayyanannu tabbatattu (Baraaheen).

This Tareeqah (method) benefited Usool ul-Fiqh and the Usooli principles were not subservient to partisanship to the Madh’hab. Rather it was studied in a ‘Ilmiy and deep manner and was subservient to precision and thorough examination. As such correct and strong principles resulted from that built upon definite clear evidences or proofs (Baraaheen).

Misali:

Example:

Zan yi muku bayani yanzu game da hanyar kafa ko tabbatar da wata Qaa'idah (ka'ida) daga Qawaa'id na Usool ul-Fiqh wadda Hanaabilah suka yi, wanda aka dauko daga littafin 'Raudat An-Nazhar Wa Jannat ul-Manaazhir' a cikin Usool ul-Fiqh wanda Al-Imaam Muwaffiq ud-Deen Abdullah Ibn Ahmad Ibn Qudaamah Al Maqdasiy ya rubuta, wanda ya rasu a shekarar 630 AH. Wannan kuma bisa hanyar (manhaji) na Mutakallimeen.

I will now relate to you the manner of establishing or affirming a Qaa’idah (principle) from the Qawaa’id of Usool ul-Fiqh undertaken by the Hanaabilah taken from the book ‘Raudat An-Nazhar Wa Jannat ul-Manaazhir’ in Usool ul-Fiqh authored by Al-Imaam Muwaffiq ud-Deen Abdullah Ibn Ahmad Ibn Qudaamah Al Maqdasiy who passed away in the year 630 AH. This was upon the Tareeqah (methodology) of the Mutakallimeen:

Ijmā'in Ahlul-Madīnah (mutanen Madīnah) ba hujja ba ce (tushen hujja/shaida ba ne).

The Ijmaa’ of Ahl-ul-Madinah (the people of Madinah) is not a Hujjah (proof/source of evidence).

"Ijmaa'in mutanen Madina ba hujja ba ne, amma Malik ya ce hujja ce, saboda tana wakiltar tushen ilimi, gidan wahayi ne, kuma 'ya'yan Sahabbai sun zauna a cikinta. Saboda haka ba zai yiwu a yi yarjejeniya a kansu akan wani abu ba face (watau Musulunci), kuma ba zai yiwu su fita daga abin da suke akansa ba..." Sannan ya ce: "Kuma maganarsu cewa ba zai yiwu gaskiya (Haqq) ta bar su ba, a yi hukunci a kanta (a kimanta ta). Wannan yana cikin halin da ba zai yiwu mutum ya ji Hadisi daga Annabi ﷺ yayin tafiya ko a Madina ba, sannan ya bar shi kafin ya isar da shi ga wasu, kuma martabar Madina ba ta wajabta taron ijma'i (yarjejeniya) daga mutanenta ba. Domin lalle Makka ta fi ta, kuma tana da wani tasiri dangane da ijma'i, kuma ijma'insu, idan an dauke shi hujja, da ya wajaba ya zama hujja a dukkan zamani. Wannan kuwa duk da cewa babu wani sabani ko takaddama dangane da cewa maganarsu ba a dogara da ita a wannan zamaninmu ba, balle a ce ita ijma'i ce."

“The Ijmaa’ of Ahl-ul-Madinah is not a Hujjah and Maalik said that it is a Hujjah because it represents the source of knowledge (‘Ilm), the home of the Wahi and the children of the Sahaabah resided within it. As such it is impossible for their agreement to be upon other than it (i.e. Islaam) and for them to go outside from what they were upon...” He then says: “And their statement that it is impossible for the Haqq (truth) to leave them is judged (evaluated). This is in the case where it is not impossible for a man to hear a Hadeeth from the Nabi (saw) whilst travelling or in Al-Madinah and then leave it before transmitting it to others and the merits of Al-Madinah do not oblige the convening of an Ijmaa’ (consensus) by its people. For verily Makkah is better than it and it has no trace (or impact) in respect to the Ijmaa’ and their Ijmaa’, if it was to be considered a Hujjah, would have been obliged to represent a Hujjah in all times. This is whilst there is no difference or disagreement in respect to their statement not being relied upon in this current time of ours let alone it being regarded as an Ijmaa”.

A wannan misalin, Ibn Qudaamah ya yi amfani da hukunci na hankali ko na ilimi don tabbatarwa da kafa cewa ijma'in Ahl-ul Madinah ba hujja ba ne, wanda mabiya ko masu goyon bayan mazhabar Maaliki suka ɗauka a matsayin hujja.

In this example Ibn Qudaamah therefore used rational or an intellectual judgement to affirm or establish that the Ijmaa’ of Ahl-ul Madinah is not a Hujjah which had been taken by the followers or proponents of the Maaliki Madh’hab as a Hujjah.