Adapun metodologi kedua, ia ialah Tariqah Al-Fuqaha’, yang diikuti oleh pengikut Al-Imam Abu Haneefah ketika menyusun Usul al-Fiqh mazhab mereka. Mereka menempuh kaedah ini dengan meneliti kesan-kesan al-Furu’ (cabang-cabang hukum), dan dengan menjelaskan bahawa Usul al-Fiqh itu berfungsi untuk melayani cabang-cabang tersebut serta mengesahkan ketepatan ijtihad di dalamnya. Tariqah ini menetapkan Qawa’id al-Usuliyyah berdasarkan apa yang diriwayatkan daripada cabang-cabang hukum daripada A’immah (imam-imam) mereka, sambil mendakwa bahawa qawa’id tersebut mewakili kaedah-kaedah yang diperhatikan oleh para imam itu ketika mereka mengeluarkan dan menyimpulkan cabang-cabang hukum yang mewakili al-Ahkam ash-Shar’iyyah. Maka, kaedah-kaedah ini mewakili Usul yang datang selepas wujudnya al-Ahkam ash-Shar’iyyah, dan yang lahir hasil daripada penyimpulan yang dibuat dari cabang-cabang hukum tersebut.

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.

Dengan cara ini, Usul Hanafiyah berbeza daripada Usul Syafi'iyah, kerana Usul Asy-Syafi'iyah ialah suatu metodologi bagi Istinbat (penyimpulan hukum) dan ia menguasai proses tersebut. Adapun kaedah Hanafiyah, ia tidak menguasai cabang-cabang hukum selepas cabang-cabang itu telah dicatatkan. Ini bermakna mereka menyimpulkan Qawa'id (kaedah-kaedah) yang mazhab mereka dibina atasnya dan mempertahankannya. Oleh itu, kaedah-kaedah tersebut mewakili ukuran-ukuran (Maqayis) yang telah ditetapkan (Muqarrarah), dan bukan ukuran-ukuran yang menguasai (Haakimah).

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)”.

Oleh sebab itu, mereka banyak menyebut tentang al-Furoo' (cabang-cabang hukum) dalam kitab-kitab mereka, kerana dalam kebanyakan keadaan mereka merumuskan al-Qawaa'id al-Usooliyyah selaras dengan perkara-perkara cabang tersebut. Namun, kemudian mereka mula menggunakan Qawaa'id (kaedah-kaedah) ini untuk mengeluarkan Ahkaam (hukum-hukum) baharu bagi masalah-masalah yang timbul kemudian.

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.

Setelah Tariqah para fuqaha' menjadi matang dan sempurna, para pengikut mazhab-mazhab lain mula mengikuti mereka dalam Usul al-Fiqh mereka dan mula menerima Usul ini untuk mengeluarkan hukum-hukum (al-Ahkam). Malah Shi'ah Imamiyah dan Zaidiyah turut mengikuti kaedah fuqaha' selepas Hanafiyah dalam menetapkan Usul fiqh mereka. Shihab ud-Din Az-Zanjani Asy-Syafi'i, yang wafat pada tahun 656 H, menulis sebuah kitab mengenai metodologi Tariqah ini yang dinamakannya: 'Takhrij al-Furu' 'ala al-Usul'. Contoh:

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:

Berikut ialah contoh bagaimana satu kaedah Usuli dilaksanakan mengikut manhaj (tareeqah) para fuqaha, iaitu 'Tareeqah Hanafiyah':

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

Para fuqaha telah sampai kepada hukum-hukum Syar'iyyah berikut daripada dalil-dalil terperinci mereka: 1) Kulit haiwan yang mati (bangkai) menjadi suci sekiranya ia disamak. Hukum ini diambil daripada hadith Rasulullah ﷺ: "Rasulullah ﷺ melalui seekor kambing yang mati, lalu baginda bersabda: 'Jika kulit ini disamak, maka ia telah menjadi suci'," sebagaimana diriwayatkan oleh Al-Imam Muslim dalam Sahihnya.

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) Hukum memotong tangan pencuri yang diambil daripada firman Allah Ta'ala:

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

Dan ayat ini diturunkan berkenaan dengan peristiwa kecurian perisai atau jubah milik Safwan.

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

3) Kaffarah (tebusan) bagi Azh-Zhihaar ialah memerdekakan seorang hamba, dan bagi sesiapa yang tidak memilikinya, maka hendaklah berpuasa dua bulan berturut-turut. Hukum ini diambil daripada Firman 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:

Sehingga Ayat empat daripada Surah Al-Mujadalah. Dan ini diturunkan berkaitan dengan Maslamah bin Sakhr.

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

4) Laknat bersama (Al-Mulaa'anah atau Li'aan) antara suami dan isteri, hukumnya diambil daripada firman Allah Ta'ala:

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:

Hingga Ayat 9 Surah An-Nur. Ayat ini diturunkan berkaitan dengan Hilal bin Umayyah.

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

Dalil-dalil bagi hukum-hukum ini datang dalam lafaz-lafaz umum, mengikut urutan: "Jika kulit telah disamak..." Dan "Pencuri lelaki dan pencuri perempuan..." "Mereka yang melakukan zihar..." "Mereka yang menuduh isteri-isteri mereka..." Namun, setiap dalil diturunkan untuk sebab yang tertentu, dan sebab-sebab ini mengikut urutan: "Kambing Maimunah (ra)..." "Jubah Safwan..." "Maslamah bin Sakhr..." "Hilal bin Umayyah..." Namun, para Sahabat dan Tabi'in yang datang selepas mereka menerapkan semua hukum ini ke atas setiap perbuatan (daripada perkara-perkara ini) yang dilakukan oleh kaum Muslimin. Atas sebab itu, mereka menetapkan kaedah usuliyyah (prinsip usul) berikut:

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:

Para ulama sampai kepada kaedah (prinsip) ini melalui metode (tareeqah) para fuqaha, iaitu dengan meneliti hukum-hukum syarak (Ahkaam Ash Shar'iyah), yang dalil-dalil terperincinya diturunkan kerana sebab yang khusus, tetapi lafaz dalil itu menunjukkan keumuman.

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.

Oleh itu, berkaitan dengan Hadith Rasulullah ﷺ:

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

Jika seseorang berkata bahawa hadis ini hanya khusus bagi anak perempuan Kisra yang menggantikan pemerintahan Parsi selepas ayahnya pada zaman Rasulullah ﷺ, maka kami akan menjawab: "Yang diambil kira (Al-‘Ibrah) ialah keumuman lafaz, bukan kekhususan sebab." Ini kerana lafaz: "Tidak akan berjaya sesuatu kaum" menunjukkan keumuman, kerana ia adalah Nakirah (tidak tentu) dalam konteks penafian (Nafy). Oleh itu, tidak dibenarkan bagi seorang wanita untuk memegang sebarang jawatan pemerintahan dalam Islam, sehingga menjadi Khalifah atau 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.