Daular Umayyawa ta yi mulki na kusan karni guda, tun daga mutuwar halifa na ƙarshe daga cikin Halifofi Masu Shiryarwa (‘Aliyyu ɗan Abi Ɗalibi) a shekara ta 661 Miladiyya da hawan wanda ya kafa daular Umayyawa, Halifa Mu’awiyya ɗan Abi Sufyan, har zuwa halifa na ƙarshe daga cikin Umayyawa a kusan tsakiyar karni na takwas Miladiyya.

The Umayyads were in power for approximately one century, extending from the death of the last of the Righteous Caliphs (‘Alee ibn Abee Taalib) in 661 CE and the ascendancy of the founder of the Umayyad dynasty, Caliph Mu’aawiyah ibn Abee Sufyaan, until the last of the Umayyad caliphs around the middle of the eighth century CE.

Lokacin ya kasance cikin babban rikici na zamantakewa; Ummah ta rabu zuwa ƙungiyoyi da ɓangarori daban-daban; halifanci ya koma sarauta; an gabatar da sababbin al'adu da yawa, wasu daga cikinsu haram ne; malamai sun ƙi zama a majalisun halifofi, kuma a zahiri sun gudu zuwa yankunan nesa domin kauce wa rikici da ruɗani.99

The period was marked by great social unrest; the Ummah divided into various sects and factions; the caliphate was converted into a kingship; many new practices were introduced, some of which were Haraam; the scholars refused to sit in the audiences of the caliphs and in fact fled to outlying areas to avoid conflict and confusion.99

Dangane da Shari'ar Musulunci da ci gaban Madhhabai, wannan zamani yana da muhimmanci saboda manyan al'amura guda uku. Na farko, an sami karuwa sosai a adadin ijtihadan da malamai suka bayar, tun da ijma'i ya kara wahala bayan warwatsewar malamai zuwa yankunan nesa na daular musulunci.

So far as Islamic Law and the evolution of Madh-habs are concerned, this period is noteworthy for three main trends. In the first place, there was a notable increase in the number of Ijtihaads given by scholars, since Ijmaa’ became more and more difficult following the dispersal of scholars to outlying areas of the caliphate.

Sannan, hadisai sun yaɗu sosai, kuma an ƙara samun karkata zuwa ga ƙirƙirar hadisai. A ƙarshe, wannan zamanin ya nuna farkon yunƙurin tattara Fiqhu, wanda manufarsa ita ce adana ijtihadin Sahabbai. Haka kuma a wannan zamanin ne malaman Shari'a na Musulunci suka fara rarrabuwa zuwa makarantun tunani waɗanda suka bambanta sosai, inda suka kafa mazhabobi daban-daban waɗanda daga baya aka rage su zuwa huɗu manya.

Secondly, the narrations of Hadeeth became widespread and there was an increasing tendency towards fabrication of Hadeeth. Finally, the period marked the first attempts at compilation of Fiqh, which was aimed at preserving the Ijtihaads of the Sahaabah. It was in this period too that scholars of Islamic Law first divided into fairly clearcut schools of thought, establishing various Madh-habs which in later periods were reduced to four major ones.