1. Littattafan farko na Fiqh galibi sun haɗa hukunce-hukuncen shari'a, Hadisai, ra'ayoyin Sahabbai da na ɗalibai na Sahabbai. Al-Muwatta' na Imam Malik misali ne na gargajiya na wannan mataki.

1. The early books of Fiqh were usually a mixture of legal rulings, Hadeeths, opinions of the Sahaabah and of students of the Sahaabah. Al-Muwatta’ of Imaam Maalik is a classical example of this stage.

2. Wasu littattafan Fiqhu an rubuta su ne a kan ginshiƙan asali na Fiqhu, inda ake ambaton Hadisai ne kawai domin tabbatar da daidaiton hukunce-hukuncen marubutan. Kitaabul-Kharaaj na Imaam Abu Yoosuf116 da al-Umm na Imaam ash-Shaafi'ee misalai ne masu kyau na irin wannan rubutu.

2. Some books of Fiqh were written about the basic principles of Fiqh, Hadeeths being mentioned only in order to prove the correctness of the authors’ deductions. Kitaab al-Kharaaj by Imaam Abu Yoosuf116 and al-umm by Imaam ash-Shaafi’ee are both good examples of this type of writing.

3. Sauran littattafan Fiqh da suka fi mayar da hankali kan aikace-aikacen ka'idojin Fiqh, da ƙarancin ambaton Hadisai. An shirya waɗannan littattafai cikin babi-babi bisa ga batutuwan da ake tattaunawa a cikinsu. Littattafai shida na Imam Muhammad ibn al-Hasan.117

3. Other books of Fiqh concentrated of the application of Fiqh principles with but little reference to Hadeeths. These books were arranged in chapters according to the issues under discussion. The six books of Imaam Muhammad ibn al-Hasan117

da kuma al-Mudawwanah ta Imam Ibn al-Qasim118 misali ne na irin wannan rubutu.

and al-Mudawwanah by Imaam Ibn al-Qaasim118 are examples of this type of writing.

Da farko, tattara hujjojin kowace hukuncin shari'a a kan batutuwa daban-daban sun haɗa da matanin Hadisai tare da sarkokin masu ruwaitawarsu. Sannu a hankali, damuwa game da sarkokin ruwaya ta ragu, sai malamai suka kawai ambaci matanin Hadisin da ya dace tare da nuni zuwa littattafan Hadisi da za a iya samunsa a cikinsu.

At first, the compilation of proofs for each legal ruling on various issues included the texts of Hadeeths along with their chains of narrators. Gradually concern for the chains of narration decreased, and scholars merely quoted the text of the appropriate Hadeeth along with a reference to the books of Hadeeth in which it could be found.

Tare da rage muhimmancin Hadisi, ko kuma ta hanyar yin sakaci wajen ambaton majiyoyinsu da matakan ingancinsu, matsayin Madhhabai ya zama mafi muhimmanci a lissafi. Don haka, a hankali, ra'ayoyin Madhhabai suka fara samun fifiko a kan ɗaya daga cikin manyan majiyoyin shari'ar Musulunci, wato Sunnah. A cikin waɗannan ci gaba ne tushen tsaurin ra'ayin da daga baya ya zama alamar Madhhabai ya samo asali.

A wannan lokacin kuma an yi muhawarorin kotu waɗanda ake gudanarwa don jin daɗi da nishaɗin halifofi da membobin fadar sarauta. Wasu malamai, kamar masu sihiri, mawaƙa, mawaƙan rawa da masu wasa da barkwanci, sun zama wani ɓangare na dindindin na fadar sarauta.119 Suna gasa a tsakanin su don samun alfarmar halifofi, kuma suna ƙirƙirar batutuwa kawai don yin muhawara. Sakamakon haka, fiqhu na hasashe ya ɗauki sabbin fuskoki, yana sauyawa daga asalinsa mai daraja a zamanin Sahabbai da malamai na farko, zuwa abin dariya na muhawarorin kotu.

There were also court debates during this period which were held for the interest and amusement of the caliphs and members of the royal court. Some scholars like magicians, singers, dancers and jesters, had become a permanent fixture of the royal court.119 They competed among themselves for the favors of the caliphs, and they invented issues solely for the purpose of debate. As a result, hypothetical Fiqh took on new dimensions as it evolved from sublime origins in the era of the Sahaabah and the early scholars, to the ridiculous product of court debates.

Muhawarorin kotu sun kuma haifar da gasa da tsaurin ra'ayi, domin wanda ya sha kaye a muhawara ba wai kawai ya rasaladan kudi daga halifa ba, har ma ya rasa darajar kansa. Haka kuma, saboda asarar darajar mutum kan jawo asarar daraja ga madhhabinsa, sai ka'idar kare madhhabi, ko da daidai ne ko kuskure, ta zama abin da ake ganin wata fa'ida ce. Sakamakon haka, fanƙama ta madhhabi ta yi yawa a tsakanin malaman kotu.

Court debates also spawned competitiveness and dogmatism, since the loser of a debate not only lost monetary reward from the caliph but also personal prestige. Furthermore, because loss of personal prestige also entailed loss of prestige on the part of one’s Madh-hab, the principle of defending one’s Madh-hab, right or wrong, came to be considered virtue. As a result, Madh-hab sectarianism became rampant among the court scholars.

Duk da haka, an samu wata tafiya mai akasi a tsakanin masana tattara da sukar Hadisi, inda suka yi bayanin hukunce-hukuncen Fiqhu ba tare da dogaro da hukunce-hukuncen malamai na farko da aka gada ba. Sun dogara da ingantattun Hadisai a duk inda suka samu, maimakon bin hukunce-hukuncen malamai na baya kawai saboda an yi su ne daga manyan malamai. Da mayar da hankali kan Hadisi wajen warware matsalolin Fiqhu, manyan malaman Hadisi irin su Imaam al-Bukhaaree (810-870 CE) da Imaam Muslim (817-875 CE) sun yi matukar kokari wajen tattara ingantattun Hadisan Manzon Allah ﷺ da Athar na Sahabbai daga duk hanyoyin da za a iya samu.

However, there arose an opposing trend among specialists in Hadeeth compilation and criticism, where by issues of Fiqh were tackled without dependence on the traditional rulings of existing the earlier scholars by basing their positions on authentic Hadeeths wherever available, rather than slavishly following earlier rulings merely because they had been made by prominent scholars. Focusing on Hadeeth to resolve the problems of Fiqh, great scholars of Hadeeth like Imaam al-Bukhaaree (810-870 CE) and Imaam Muslim (817-875 CE) went to great pains to collect from all possible sources authentic Hadeeths of the Prophet (s.w.) and Athars of the Sahaabah.

Waɗannan malamai sun tsara su a babi-babi bisa tsarin da malaman Fiqh suka kafa. Wanda ya fara wannan salo shi ne Imam na ƙarshe daga cikin manyan Imamai, Ahmad ibn Hambal, wanda ya tattara babban littafin Hadisi mafi girma da ake kira al-Musnad. Imam al-Bukhaari da Imam Muslim suna cikin almajiran sa.121

These, they arranged in chapters according to the format established by the Fiqh scholars. The initiator of this trend was the last of the major Imaams, Ahmad ibn Hambal, who compiled the most extensive work of Hadeeth called al-Musnad.120 Both Imaam alBukhaaree and Imaam Muslim were among his students.121

Ta hanyar fassarar manyan littattafan kimiyya da falsafa daga Girka, Roma, Farisa da Indiya, malamai musulmi 122 sun sami fahimtar sabbin tsarin tunani, fitar da hukunci da cire ma'ana. Wannan sabon ilimi ya yi tasiri a kan hanyarsu ta fiqhu, wanda suka tsara zuwa tushen dokoki (Usool) da ka'idoji na biyu (Furoo'). A kan lokaci, Tafseer (tafsirin Alqur'ani), Hadeeth da Nahw (nahawu) sun bunkasa a karkashin wadannan tasiri zuwa rassan ilimi na musamman.

Through translations of the great books of science and philosophy from Greece, Rome, Persia, and India,122 Islamic scholars gained insight into new systems of reasoning, deduction and inference. This new knowledge influenced their approach to Fiqh which they proceeded to organize into fundamentals (Usool) and secondary principles (Furoo’). In time, Tafseer (explanation of the Qur’aan), Hadeeth and Nahw (grammer) developed under these influences into specialized branches of learning.

An aka rubuta matsayin manyan malaman fiqh, kuma an gano tare da rarraba manyan tushen shari'ar Musulunci bisa ga muhimmancinsu. 123

The positions of major scholars of Fiqh were recorded and the primary sources of Islamic law were identified and classified in order of their importance. 123