A cikin rabin ƙarni na farko na wannan zamani, al'ummar Musulunci ta sha wahala daga wasu manyan rikice-rikicen siyasa da zamantakewa, wanda hakan ya haifar da bayyanar ƙungiyoyi da ɓangarori daban-daban. Mafi tsanani daga cikinsu su ne waɗanda rikicin Khawaarij, da na Shee'ah, da na 'Abdullaah ibn az-Zubayr da mabiyansa suka haifar. Yadda waɗannan ɓangarori masu hamayya suke ci gaba da fafatawa domin samun iko a kan gwamnati ya haifar da yanayi na rikici gabaɗaya.

Within the first quarter of a century of this period, the Muslim nation suffered a number of devastating socio-political blows which caused a number of sects and factions to appear. The most serious were those caused by rebellions of the Khawaarij,100 the Shee’ah,101 and ‘Abdullaah ibn az-Zubayr and his followers.102 The constant vying of these contending elements for control of the government resulted in a general state of turmoil.

Ƙungiyoyin farko biyu, watau Khawaarij da Shee'ah, daga baya sun canza zuwa ƙungiyoyin addini waɗanda suka ƙirƙiro nasu tsare-tsaren Fiqh na musamman. Suna dogara ga fassarorin Alƙur'ani da Sunnah marasa bin ka'ida waɗanda suka dace da ra'ayoyinsu na siyasa da zamantakewa, sun ƙi gudummawar yawancin Sahabbai da Halifofin Adalci, suna ayyana su a matsayin mushrikai, kuma sun ɗaukaka shugabanninsu zuwa matsayin masu shimfiɗa doka.

The first two factions, the Khawaarij and the Shee’ah, later evolved into religious sects which developed their own particular systems of Fiqh. Relying on unorthodox interpretations of the Qur’aan and the Sunnah which suited their own socio-political views, they rejected the contributions of most of the Sahaabah and the Righteous Caliphs, declaring them to be apostates, and elevated their own leading figures to the rank of law makers.

Khalifofin Umayyawa sun gabatar da wasu al'adu da suka zama ruwan dare a jihohin da ba na Musulunci ba a wancan zamani, kamar Daular Byzantium, Farisa da Indiya. Yawancin wadannan al'adu sun saba a fili da Fiqhun zamanin farko. Misali, an mayar da Baitul-Mali, wato babban ma'ajiyar dukiyar jama'a, ta zama mallakar kansu na Khalifofi da iyalansu, kuma an kafa haraji wanda Musulunci bai amince da shi ba domin kara arzikinsu. An kuma amince a fili da waka, 'yan rawa mata, masu sihiri da masu duban taurari a matsayin nau'ukan nishadi a fadar Khalifa. Haka kuma, tare da tilasta karbar Yazeed a matsayin yarima mai jiran gado wanda Khalifa Mu'awiyya ya dora a shekara ta 679 Miladiyya, aka mayar da mukamin Khalifanci ya zama sarautar gado. Don haka dangantakar tsakanin mulki da Fiqhu ta karye, kuma wani muhimmin abin hada kai na Madhhabi ya rasu.

The Umayyad Caliphs introduced a number of practices which were common in the non-Islamic states of that time, such as Byzantium, Persia, and India. Many of these practices were in clear contradiction to the Fiqh of the earlier period. For example, the central treasury, the Bayt al-Maal, was turned into the personal property of the Caliphs and their families, and taxes not sanctioned by Islaam were introduced to further increase their fortunes. Music, dancing-girls, magicians and astrologers were officially introduced as forms of amusement in the court of the Caliph. Furthermore, with the forced acceptance of Yazeed as crown prince imposed byCaliph Mu’aawiyah in the year 679 CE, the office of Caliph was converted into that of hereditary kingship. Hence the state-Fiqh link was broken and a significant unifying factor of the Madh-hab was thereby lost.

Saboda waɗannan dalilai, malaman Musulunci (‘Ulamaa) na wannan zamani sun guji zama a majalisun sarakuna (halifofi), don haka ka'idar Shooraa (mulkin shawara) ta ɓace. Tare da kowane halifa da ya biyo baya, gwamnati ta ci gaba da lalacewa a hankali zuwa sarautar kama-karya irin gwamnatocin da ba na Musulunci ba na wancan zamani. Sakamakon haka, wasu daga cikin halifofi sun yi ƙoƙarin murɗa Fiqh don su tabbatar da karkacewarsu. Domin yaƙi wannan murdiya, da kuma kiyaye ingantaccen Fiqh ga al'ummomi masu zuwa, malamai suka fara tattarawa da hada Fiqh na zamanin farko.

Due to these factors, the Islamic scholars (‘Ulamaa) of this period avoided sitting in the audiences of the caliphs, and thus the principle of Shooraa (consultative government) was lost. With each successive caliph the government steadily dereriorated into a dictatorial monarchy similar to the non-Islamic governments of that day. As a result, some of the caliphs attempted to manipulate Fiqh in order to justify their deviations. To combat this distortion, and preserve authentic Fiqh for later generations, scholars began to collect and compile the Fiqh of the earlier period.

Yawancin malamai na lokacin da suka gudu daga cibiyoyin siyasa na daular Umayyawa domin kauce wa rikici da ruɗani, da kuma zalunci daga bangarori daban-daban masu gogayya da juna. Wannan mataki ya haifar da rushewar ka'idar Ijma'i (yarjejeniya baki ɗaya kan batutuwan shari'ar Musulunci). Tun da malamai sun warwatsu a cikin daular, ya zama kusan ba zai yiwu a cimma yarjejeniya baki ɗaya kan wani sabon batun shari'a ba. Wannan kuma ya haifar da karuwar ijtihadin kowane malami, yayin da suke ƙoƙarin magance al'adu da matsaloli iri-iri da suka bulla a yankunansu.

Many of the scholars of that fled the political centers of the ‘Umayyad state to avoid conflict and confusion as well as persecution from the various competing factions. This move resulted in a break-down the principle of Ijmaa’ (unanimous agreement on points of Islamic law). With the scholars scattered throughout the state, such unanimity on any new point of law became virtually impossible to establish. This in turn led to a significant increase in the individual Ijtihaads of scholars as they attempted to deal with the multiplicity of new customs and problems in their own areas.

Duk lokacin da wani fitaccen malamin Fiqh ya tashi a wani yanki, ɗalibai da malamai a yankin kan taru kewaye da shi. Sau da yawa, har ɗalibai da malamai daga wasu yankuna kan haɗu da su, ta haka ne aka samu wasu makarantun fikihu na Musulunci (Madhhabai) da dama.

Whenever an outstanding scholar of Fiqh arose in an area, the students and scholars in that region would gather around him. Often, even students and scholars from other regions would join them and in that way a number of schools of Islamic law (Madh-habs)

a ƙarni na biyu, ilimin fiqhu ya ci gaba da bunƙasa. A wannan mataki Abu Haneefah da Sufyaan ath-Thawree suka yi fice a Kufah, Maalik ibn Anas a Madeenah, al-Awzaa'ee a Beirut, da al-Layth ibn Sa'd a Masar, don ambatar wasu kaɗan.

evolved. During this stage Abu Haneefah and Sufyaan ath-Thawree became prominent in Kufah, Maalik ibn Anas in Madeenah, alAwzaa’ee in Beirut, and al-Layth ibn Sa’d in Egypt to mention a few.

Yawan ruwaito hadisai ya karu yayin da bukatar sani ta ƙaru. Tun da gwamnati ta daina dogara da Sunnar Annabi ﷺ a hukumance, malamai a matsayinsu daban-daban sun yi ta neman ruwayoyin Sunnah ɗaya-ɗaya waɗanda Sahabbai da almajiransu suka isar, domin su yanke hukuncin shari'a. A lokaci guda kuma wani sabon al'amari ya bayyana: an fara danganta maganganu da ayyukan ƙarya ga Annabi ﷺ a karon farko. Domin a amince da maƙiryaci, dole ne ya isar da wasu hadisai na gaskiya tare da ƙagen da yake yi. Wannan ya haifar da farkon tattara hadisai da kuma bunƙasar ilimin sukar hadisi, wanda ya taimaka wa malaman baya wajen ijtihadinsu (hukunce-hukuncen shari'a). Sai dai kafin ilimin hadisi ya ci gaba, gauraye na ruwaya ta gaskiya da ta ƙarya sun shiga cikin ilimin Musulunci, wasu malamai kuma suka yi amfani da su ba tare da sani ba wajen yanke hukunce-hukunce. Ta haka aka samu fikihu marar inganci, wanda kuma ya ƙara ƙarfi saboda hukunce-hukuncen fikihu da malaman da suka ƙi wasu hadisai na gaskiya suka yanke, domin hadisan ba su sani ba sai ta hannun masu ƙirƙirar hadisai na yankunansu.103

The narration of Hadeeths increased as the need for information grew. Since the state had unofficially stopped relying on the Sunnah of the Prophet (s.w.), scholars in their various capacities had to go in search of individual narrations of the Sunnah handed down by the Sahaabah and their students, in order to make their legal judgements. At the same time a new phenomenon developed: false sayings and actions began to be attributed to the Prophet (s.w.) for the first time. For a fabricator to be trusted he would have to relay some true Hadeeths along with his fabrications. This led to the beginning of the compilation of Hadeeths and the development of the science of Hadeeth critism, which aided later scholars in their Ijtihaads (legal rulings). However, before the science of Hadeeth evolved, a mixture of true and false reports worked their way into the body of Islamic knowledge and was inadvertently used by some scholars in making decisions. In this way, a body of incorrect Fiqh evolved, which was further bolstered by Fiqh decisions made by scholars who had rejected certain true Hadeeths because they were only known to them through the Hadeeth fabricators of their areas.103