Після того як група визначила джерела, з яких буде отримувати Шар'ю, вона повинна перейти до розуміння того, як їх слід використовувати і виводити з них. Іншими словами, вона повинна перейти до розуміння принципів (қавоїд), вивчення яких дозволяє робити висновки про аҳкам із їхніх джерел. Немає сумніву в тому, що вчений, коли намагається вивести Шар'ій хукм, має в умі принципи усулу, на яких він базує прийнятий ним хукм. Немає знання, яке не мало б свого усулу, записаного воно чи ні.

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.

Shar'iy matnlarda 'omm (umumiy) va xos (xususiy); mujmal (qisqa bayon qilingan) va mufassal (batafsil bayon qilingan); mutlaq (cheklanmagan) hukmlar mavjud.

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

va muqayyad (cheklangan); avamir (buyruqlar) va nawahi (taqiqlar); nosix (bekor qiluvchi) va mansux (bekor qilingan); mafhum al-muvofaqa (muvofiq ma'no) va mafhum al-muxolafa (qarama-qarshi ma'no); mantuq (so'zlangan ma'no), mafhum (anglashilgan ma'no) va ma'qul (aql-mantiqiy asos)

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)

…matnning qismi; xabar al-vohid (yakka xabar) va uni qachon dalil sifatida ishlatish mumkin va qachon dalil sifatida ishlatib bo‘lmasligi, hamda bulardan tashqari ko‘p masalalar. Guruh o‘zining fiqhiy usulini belgilashi, uni qabul qilishi va boshqalarga taqdim etishi kerak.

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.

Usul ilmining ko'pchilik qoidalari ixtilofli ekani aytilgan. Ma'lumki, har bir qoidadan ko'plab tarmoqlar kelib chiqadi. Ular ixtilofli bo'lgani uchun, ixtilofli holatdan chiqarilishi kerak. Bu guruh o'zi to'g'ri deb hisoblagan qoidani qabul qilishi orqali amalga oshadi. Usul qoidalari qabul qilingandan so'ng, tarmoqlar shu qoidalarga muvofiq tushuniladi.

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.

Usul ilmi va uning qoidalarini o‘rganganidan so‘ng, guruh Shariatni uning manbalaridan tushunish qobiliyatiga ega bo‘ladi. Shundan keyin u belgilangan va ma'lum bo‘lgan ijtihod usuliga amal qilishdan boshqa iloji qolmaydi. Guruhni boshqalardan ajratib turadigan narsa aynan shu bo‘lishi kerak. Guruh xalqqa aynan shuni olib borishi, o‘z yoshlarini shu asosda tarbiyalashi lozim.

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.

Guruh quyidagi narsa asosida tashkil etilishi kerak.

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

Darhaqiqat, mujtahidning ishi shifokorning ishiga o‘xshaydi. U avvalo bemorni tinglaydi va uning holatini tasvirlab beradi.

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.

Keyin u kasallikning asosiy sababini aniqlaydi, bemor esa shu haqida shikoyat qiladi, lekin u kasallik belgilari bilan chalg'ishdan uzoqlashgach. Shundan so'ng u o'qish kunlarida egallagan bilimlariga murojaat qiladi. Davolashni belgilashga yordam beradigan kitoblarni ham ko'rib chiqishi mumkin. Shundan keyin u yechimni, bu holda dori-darmonni beradi. Boshqacha aytganda, yechimni tasvirlashda u matnlarga murojaat qiladi.

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.

Agar o'zgarish talab qilayotgan va o'zgarish mas'uliyatini o'z zimmasiga olgan guruh islomiy guruh bo'lsa, uning o'zgarish uchun olib boradigan ishi islomiy bo'lishi kerak. O'zgarish shar'iy dalillarga asoslanishi kerak, shaxsiy fikr, havas, aqlga ko'ringan manfaat, vaziyat yoki haqiqiy sharoitga emas. Aksincha, guruhga hukmi shar'iyni belgilab beradigan narsa Shar'dir. Islomga bo'lgan muhabbat yoki musulmonlarning ahvoliga bo'lgan tashvish o'zi-o'zidan guruhga biron-bir qoidani buyurmaydi. Musulmonlarning manfaatlarini Shar' belgilaydi, chunki musulmonlarning manfaatlarini Shar' belgilab bergan. Bu yerda Islomning maslahat (manfaat) haqidagi qarashini va manfaat qachon Shar' tomonidan e'tirof etilishini aniqlab beruvchi ba'zi tafsilotlarga kirish zarur bo'lib qoladi.

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.