Mbinu ya pili ni Tareeqah ya Al-Fuqahaa', ambayo wafuasi wa Al-Imaam Abu Haneefah waliifuata walipoweka misingi ya Usool ul-Fiqh ya Madh'hab yao. Walifuata mbinu hii kwa kuangalia athari za Furoo' (matawi), na kwa kueleza kwamba Usool ul-Fiqh ipo kwa ajili ya kuhudumia matawi na kuthibitisha usahihi wa Ijtihaad ndani yake. Tareeqah hii huanzisha Qawaa'id Al-Usooliyah kwa kuzingatia yale yaliyopokelewa kutoka kwenye matawi kutoka kwa A'immah (Maimamu) wao, huku ikidai kwamba hayo ni Qawaa'id (kanuni) ambazo A'immah hao walizizingatia walipozitoa na kuzipata matawi yanayowakilisha Ahkaam Ash-Shar'iyah. Kwa hiyo, kanuni hizo ni Usool zilizokuja baada ya kuwepo kwa Ahkaam Ash-Shar'iyah, na zikaja kama matokeo ya kupata kwa njia ya kutoa hukumu kutoka kwenye matawi.

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.

Kwa njia hii, Usool ya Hanafiyah inatofautiana na Usool ya Shaafi'iyah, kwa kuwa Usool ya Ash-Shaafi'iyah ilikuwa mbinu ya Istinbaat (kuchota hukumu) na ilikuwa ikitawala juu yake. Kwa upande wa mbinu ya Hanafiyah, haikuwa ikitawala juu ya matawi baada ya kuandikwa. Hii inamaanisha kwamba walichota Qawaa'id (kanuni) ambazo Madh'hab yao ilijengwa juu yake, na wakazitetea. Kwa hiyo zinawakilisha vipimo (Maqaayees) vilivyothibitishwa (Muqarrarah), na si vipimo vinavyotawala (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)”.

Kwa sababu hii, wao hutaja sana Furoo' (matawi) katika vitabu vyao, kwa sababu mara nyingi huunda Qawaa'id za Usooliy kulingana na yale yanayolingana na matawi haya. Hata hivyo, baadaye walianza kutumia Qawaa'id hizi (kanuni) kutoa Ahkaam mpya kwa matatizo yanayotokea hivi karibuni.

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.

Baada ya mbinu ya Fuqahaa' kukomaa na kukamilika, wafuasi wa Madhehebu nyingine walianza kwenda sambamba nayo kuhusu Usul al-Fiqh yao, na wakaanza kuipitisha Usul hii kwa ajili ya kuchopoa Ahkaam. Hata Shee'ah Al-Imaamiyah na Zaidiyah walifuata mbinu ya 'Fuqahaa' baada ya Hanafiyah katika kuweka misingi ya Usul ya Fiqh yao. Shihaab ud-Deen Az-Zanjaani Ash-Shaafi'iy, aliyefariki mwaka 656 AH, aliandika kitabu kuhusu mbinu ya Tareeqah hii, akakiita: 'Takhreej Al-Furoo' 'Alaa l-Usool'. Mfano:

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:

Mfano ufuatao unaonyesha jinsi kanuni ya Usuli inavyowekwa kwa kufuata mbinu ya Fuqahaa: 'Mbinu ya 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’:

Mafaqihi walifikia Hukm za Shar'i zifuatazo kutokana na ushahidi wao wa kina: 1) Ngozi ya mnyama aliyekufa (mzoga) hutakaswa ikiwa imetiwa dawa ya kuitengeneza (kuchakatwa). Hukm hii ilitolewa kutoka kwenye Hadith ya Mtume ﷺ: "Mtume wa Allah ﷺ alipita karibu na kondoo aliyekufa kisha akasema: 'Ikiwa ngozi hii imetiwa dawa (imechakatwa), basi imetakaswa'," kama alivyopokea Al-Imam Muslim katika Saheeh yake.

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) Hukumu ya kukatwa mkono wa mwizi, ambayo ilitolewa kutokana na kauli ya Allah Ta'aalaa:

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

Na hii iliteremshwa kuhusiana na tukio la wizi wa ngao au joho la Safwaan.

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

3) Kafara ya Adhihari (upatanisho wa Adhihari) ni kumwachia huru mtumwa, na kwa yule ambaye hana hilo mikononi mwake, basi afunge miezi miwili mfululizo. Hukumu hii imechukuliwa kutoka kwa Kauli ya Allah Ta'aalaa:

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:

Hadi Aayah ya nne ya Suraa Al-Mujaadalah. Na hii iliteremshwa kuhusiana na Maslamah bin Sakhr.

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

4) Laana ya pande mbili (Al-Mulaa'anah au Li'aan) kati ya mume na mke, ambayo hukumu yake inatokana na kauli ya Allah Ta'aalaa:

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:

Hadi aya ya 9 ya Suratu An-Nur. Hii iliteremshwa kuhusiana na Hilal bin Umayyah.

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

Dalili (ushahidi) za hukumu hizi zilikuja kwa maneno ya jumla kwa mpangilio huu: Ikiwa ngozi imetiwa tanuru... Na mwizi wa kiume na mwizi wa kike... Wale wanaofanya Dhihaar... Wale wanaowashutumu wake zao... Hata hivyo, kila dalili iliteremshwa kwa sababu maalum, na sababu hizi (Asbaab) zilikuwa kwa mpangilio huu: ‘Kondoo wa Maymoonah (ra)... Vazi la Safwaan... Maslamah Bin Sakhr... Hilaal Bin Umayyah...’ Hata hivyo, Maswahaba na Taabi'een waliokuja baada yao walitumia hukumu hizi zote kwa kila tendo (la hizi) ambalo Waislamu walilifanya. Kwa hivyo wakaweka Qaa'idah Al-Usooliyah (kanuni ya Kiusuli) ya:

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:

Wanazuoni walifikia Qaa'idah hii kupitia njia (Tareeqah) ya Mafaqihi kwa kuchunguza Hukumu za Sharia (Ahkaam Ash Shar'iyah), ambazo dalili zake za kina zilishushwa kwa sababu maalum, lakini maneno ya dalili yalionyesha ujumla.

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.

Kwa hiyo, kuhusiana na Hadithi ya Mjumbe wa Allah ﷺ:

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

Ikiwa mtu atasema kwamba hili ni maalum kwa binti wa Kisraa, aliyechukua utawala wa Uajemi baada ya baba yake wakati wa Mtume ﷺ, basi tutamjibu: 'Kinachozingatiwa (Al-'Ibrah) ni ujumla wa maneno na si umaalum wa sababu iliyosababisha kauli hiyo'. Hii ni kwa sababu kauli: 'Kamwe hakuna kaumu itakayofanikiwa' inaonyesha ujumla kwa kuwa ni Nakirah (isiyobainishwa) katika muktadha wa kukanusha (Nafy). Kwa hiyo, si halali kwa mwanamke kushika nafasi yoyote ya utawala katika Uislamu hata kuwa Khalifah au 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.