Njia hii ya kwanza kuweka kwa uthabiti nguzo zake ilikuwa ya Al-Imaam Ash-Shaafi'iy katika kitabu chake Ar-Risaalah, ambacho kiliandikwa katika fani ya Usool ul-Fiqh. Njia hii inajitofautisha katika kuanzisha Qawaa'id Al-Usooliyah, kuzithibitisha kwa namna ya kinadharia tu, na kufanya uchunguzi wa kina wa yale yanayojumuisha katika suala la kutofautiana au tofauti za maoni, bila kuzingatia madhehebu yoyote. Lengo lake, kwa hiyo, ni kutoa kanuni zenye nguvu zaidi, iwe hizo zitatumika kuunga mkono madhehebu fulani au zitakuwa kinyume nayo. Hii ni kwa sababu inatawala juu ya Fiqh na haitegemei wala kuwa mtumwa wake. Ilikuwa nadra kwa wanaofuata njia hii kujishughulisha na matawi isipokuwa ikiwa ni kutoa ufafanuzi zaidi au kutoa mifano ('Mabaahith Fee Usool ul-Fiqh' cha Dkt. Al-'Abd Khaleel Abu 'Eid uk. 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).

Kwa hiyo, kulikuwa na wale wa Tariqah hii waliotofautiana na Ash-Shaafi'iy (katika baadhi ya mambo) hata kama walikuwa wafuasi wa Madh'hab yake. Kwa mfano, tumeona kwamba Ash-Shaafi'iy hakuchukua Al-Ijmaa' As-Sukootiy, ilhali Al-Aamadi, ambaye alikuwa katika Madh'hab ya Shaafi'iy, alirejea kuwa Al-Ijmaa' As-Sukootiy ni Hujjah (dalili na chanzo).

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).

Mbinu hii (njia) ilinufaisha Usool ul-Fiqh, na kanuni za Usool hazikuwa tegemezi kwa upendeleo wa Madh'hab. Badala yake zilisomwa kwa njia ya kielimu na ya kina, zikiwa chini ya usahihi na uchunguzi wa kina. Kwa hiyo zikapatikana kanuni sahihi na imara, zilizojengwa juu ya ushahidi au hoja (Baraaheen) zilizo wazi na thabiti.

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).

Mfano:

Example:

Nitakueleza sasa namna ya kuanzisha au kuthibitisha Qā'ida (kanuni) katika Qawā'id za Usūl al-Fiqh zinazotumiwa na Hanbalī, kama zilivyoelezwa katika kitabu ‘Raudat an-Nazhar wa Jannat al-Manaazhir’ katika Usūl al-Fiqh, kilichoandikwa na Imamu Muwaffaq ad-Dīn Abdullah bin Ahmad bin Qudāmah al-Maqdisī, aliyefariki mwaka 630 AH. Hii ilikuwa kwa mujibu wa mbinu (manhaj) ya Mutakallimīn.

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:

Ijmaa' ya Ahl-ul-Madinah (watu wa Madina) si Hujja (ushahidi/chanzo cha dalili).

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

"Ijmaa' ya watu wa Madinah si Hujjah, lakini Maalik alisema kuwa ni Hujjah kwa sababu inawakilisha chanzo cha elimu ('Ilm), makao ya Wahy, na watoto wa Sahaabah waliishi humo. Kwa hiyo haiwezekani kwamba makubaliano yao yawe juu ya kitu kingine isipokuwa hicho (yaani Uislamu), wala wao kutoka nje ya yale waliyokuwa wakiyashikilia..." Kisha anasema: "Na kauli yao kwamba haiwezekani Haqq (ukweli) kuwaondokea inapimwa (inatathminiwa). Hii ni katika hali ambayo si jambo lisilowezekana kwa mtu kusikia Hadeeth kutoka kwa Nabii ﷺ akiwa safarini au Madinah, kisha akaiacha kabla ya kuipitisha kwa wengine. Na fadhila za Madinah hazilazimishi kufanyika kwa Ijmaa' (makubaliano) na watu wake. Kwa kuwa Makkah ni bora kuliko Madinah, lakini haina athari yoyote kuhusu Ijmaa', na Ijmaa' yao, kama ingechukuliwa kuwa Hujjah, ingelazimika kuwa Hujjah katika kila zama. Hili ni wakati ambapo hakuna tofauti wala mgongano kuhusu kwamba kauli yao haitegemewi katika zama zetu hizi, achilia mbali kuchukuliwa kuwa Ijmaa'."

“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”.

Katika mfano huu Ibn Qudaamah alitumia hoja ya kiakili au ya kiakili ya kiakili ya kiakili ya kiakili (rai ya akili) kuthibitisha au kuanzisha kwamba Ijmaa' ya Ahl-ul Madinah si Hujjah, jambo ambalo wafuasi au wanaofuata Madh'hab ya Maaliki walilichukua kuwa Hujjah.

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.