Quanto à segunda metodologia, trata-se da Tarīqah dos Fuqahā’ (juristas), seguida pelos seguidores de Al-Imām Abū Ḥanīfah ao estabelecerem os Uṣūl ul-Fiqh de sua Madhhab. Eles seguiram este método observando os efeitos dos Furū’ (ramos) e explicando que os Uṣūl ul-Fiqh existem para servir aos ramos e para afirmar a validade do Ijtihād neles. Esta Tarīqah estabelece as Qawā‘id Uṣūliyyah à luz do que foi transmitido dos ramos, provenientes de seus A’immah (Imāms), afirmando ao mesmo tempo que essas representam as Qawā‘id (princípios) que aqueles A’immah levaram em consideração quando extraíram e deduziram os ramos que representam os Aḥkām Ash-Shar‘iyyah. Os princípios, portanto, representam Uṣūl que surgiram depois da existência dos Aḥkām Ash-Shar‘iyyah e que resultaram de deduções feitas a partir dos ramos.

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.