Bayan an kammala tantance majiyoyin da jama'ar za ta samo Shari'a daga cikinsu, sai ta matsa zuwa fahimtar yadda ya kamata ta yi amfani da su da kuma karbo hukunce-hukunce daga gare su. Wato, dole ta matsa zuwa fahimtar qa'idoji (qawaa'id) wadanda ta hanyar nazarinsu ake iya fitar da ahkaam daga majiyoyinsu. Babu shakka cewa idan malami ya sa hankalinsa wajen karbar wata hukuncin Shari'a, to a zuciyarsa za a sami qa'idojin Usul wadanda hukuncin da ya karba ya dogara a kansu. Babu wani ilimi wanda ba shi da Usul, ko an rubuta shi ko ba a rubuta ba.

After the group has established the sources from which it will obtain the Shar’a, it must move onto understanding how it should use and adopt from them. In other words, it must move towards understanding the principles (qawaa’id) by whose study one can make deduction of ahkaam from their sources. There is no doubt that when the scholar puts his mind to adopting a Shar’ee rule, he would have in his mind the principles of Usul on which he bases the hukm he adopts. There is no knowledge that does not have an Usul, whether that has been written or not.

Nassoshin Shari'a sun ƙunshi 'aamm (gaba ɗaya) da khaas (takamaimai); mujmal (wanda ba a yi cikakken bayani a kansa ba) da mufassal (wanda aka yi cikakken bayani a kansa); mutlaq (wanda ba a ɗaura shi da wani sharaɗi ba).

The Shar’ee texts contain the ‘aamm (general) and the khaas (specific); the mujmal (unelaborated) and the mufassal (elaborated); mutlaq (absolute)

da muqayyad (wanda aka takaita); al-awamir (umarni) da al-nawahi (hani); al-naasikh (mai soke hukunci) da al-mansukh (wanda aka soke); mafhum al-muwaafaqah (ma'anar daidai da nassi) da mafhum al-mukhaalafah (ma'anar sabanin nassi); al-mantuq (abin da lafazi ya bayyana), al-mafhum (ma'anar da ba a faɗa a fili ba) da al-ma'qul (dalili mai ma'ana)

and the muqayyad (restricted); awamir (orders) and nawahi (prohibitions); the naasikh (abrogator) and the mansukh (abrogated); mafhum al-muwaafaqah (conformable meaning) and mafhum al-mukhaalafah (opposite meaning); the mantuq (wording), mafhum (implicit meaning) and ma’qul (rationale)

na ƙarshen rubutun; da khabar al-wahid (rahoton mutum ɗaya) da lokacin da za a iya amfani da shi a matsayin hujja da lokacin da ba za a iya amfani da shi a matsayin hujja ba, da abubuwa da yawaban waɗannan. Ƙungiyar dole ne ta fayyace ƙa'idar fiqhu, ta karɓe su, kuma ta gabatar da su ga wasu.

of the text; the khabar al-wahid (solitary report) and when it can be used as proof and when it cannot be used as proof and many things besides these. The group must set out its juristic principle, adopt them, and present them to others.

Yawancin ka'idodin Usul da aka ambata a nan ana sabani a kansu. An sani sosai cewa kowace ka'ida tana da rassa masu yawa da ke fitowa daga cikinta. Tun da ana sabani a kansu, dole ne a cire su daga matsayin sabani. Ana yin hakan ne ta hanyar da ƙungiyar ta karɓi abin da take ganin daidai ne. Bayan karɓar ka'idodin Usul, ana fahimtar rassan bisa ga waɗannan ka'idodin.

Most of these principles of Usul that have been mentioned are disputed over. It is well known that each principle has many branches emanating from it. Since they are disputed, they must be taken away from being of disputed status. This is done by the group adopting what it views as correct. After the adoption of the principles of Usul, the branches are understood according to these principles.

Bayan an samu ilimin Usul da ka'idodinsa, jama'ar za su kasance sun sami ikon fahimtar Shari'a daga tushenta. Bayan haka ba ta da wani zabi face bin hanyar Ijtihadi da aka tsara kuma aka sani. Wannan shi ne abin da ya kamata ya banbanta jama'ar da sauran mutane. Wannan shi ne abin da jama'ar ya kamata ta kai wa mutane, ta hanyar tarbiyyantar da matasanta da shi.

After gaining knowledge of the Usul and its principles, the group will have acquired the ability to understand the Shar’a from its sources. After that it has no option but to follow the fixed and known method of Ijtihaad. This is what must distinguish the group from others. This is what the group must take to the people by culturing its shabab with it.

Wannan shi ne abu na farko da ya zama dole kungiyar ta kafu a kansa.

This is the first thing that the group must be established upon.

Lalle, aikin mujtahid yana kama da aikin likita. Abu na farko da yake yi shi ne ya saurari majinyaci, ya kuma bayyana halin da yake ciki.

Indeed, the work of the Mujtahid is like the work of the doctor. The first thing he does is to listen to the patient and describe his condition.

Sannan ya tantance cutar asali, wadda majiyyaci ke korafi a kanta, bayan ya nisanta kansa daga shagaltuwa da alamomin cutar. Daga nan sai ya komawa ilimin da ya samu a kwanakin karatunsa. Yana iya sannan ya duba littattafai masu taimaka masa wajen rubuta magani. Bayan haka sai ya ba da mafita, a wannan misali magani. A takaice, yana komawa ga nassosi wajen bayyana mafita.

Then he diagnoses the fundamental illness, which the patient complains of, after distancing himself from being distracted by the symptoms of the illness. Then he refers to the knowledge that he gained in his days of study. He may then review the books that help him to prescribe the treatment. After that he gives the solution, in this case the medicine. In other words, he goes to the texts in describing the solution.

Idan ƙungiyar da take neman canji kuma ta ɗauki nauyin canjin ƙungiya ce ta Musulunci, to aikinta na neman canji dole ne ya zama na Musulunci. Canjin ya kasance bisa dalilin Shari'a, ba bisa ra'ayin kai ba, son zuciya, maslahar da hankali ya fahimta, halin da ake ciki ko yanayi. Maimakon haka, dole ne Shari'a ce ta ƙayyade wa ƙungiyar hukuncin Shar'i. Soyayyar Musulunci ko damuwa game da halin Musulmi, ba su kansu ne suke ƙayyade wa ƙungiyar wata doka ba. Maslahar Musulmi ta Shari'a ce ta ƙayyade ta, domin Shari'a ita ce ta ƙayyade maslahar Musulmi. Anan ya zama wajibi a shiga wasu cikakkun bayanai da za su bayyana ra'ayin Musulunci game da maslaha (amfani), da kuma lokacin da Shari'a ta amince da maslaha.

If the group that wants change and undertakes the responsibility of change is an Islamic group, its work for change must be Islamic. The change should be based on the Shar’ee evidence, and not on personal opinion, whims, rationally perceived interest, the reality or the circumstances. Rather, it must be the Shar’a that dictates the hukm Shar’ee to the group. The love of Islam or the concern for the circumstances of the Muslims, do not in themselves dictate any rules to the group. The interests of the Muslims are defined by the Shar’a, because the Shar’a defined the interests of the Muslims. Here, it becomes necessary to go into some details that clarify Islam’s viewpoint towards maslahah (the benefit) and when benefit is recognised by the Shar’a.