Peringkat ini mewakili era Khulafa' Ar-Rasyidin94 dan para Sahabat besar Nabi (s.w.). Ia meliputi tempoh pemerintahan Abu Bakar (632-634M) hingga Negara Islam berkembang dengan pesat dalam dua puluh tahun pertama peringkat ini, sehingga merangkumi Syria, Jordan, Mesir, Iraq dan Parsi. Maka, umat Islam tiba-tiba berhadapan dengan sistem, budaya dan corak tingkah laku yang sama sekali baharu, yang tidak terdapat peruntukan khusus untuknya dalam undang-undang Syari'ah. Untuk menangani banyak masalah baharu ini, Khulafa' Ar-Rasyidin banyak bergantung kepada keputusan melalui konsensus (Ijmaa') serta Ijtihaad, yang mereka telah dilatih dalamnya oleh Nabi (s.w.) ketika mereka bersama baginda selepas hijrah baginda ke Madinah. Dalam perjalanan penggunaan meluas mereka terhadap Ijmaa' dan Ijtihaad, khalifah-khalifah ini menetapkan prosedur yang kemudiannya menjadi asas perundangan dalam Islam, iaitu Fiqh.

This stage represents the era of the Righteous Caliphs94 and the major Sahaabah (companions of the Prophet (s.w.). It extends from the caliphate of Abu Bakr (632-634CE) to the Islamic state were rapidly expanded during the first twenty years of this stage to include Syria, Jordan, Egypt, Iraq, and Persia. Thus, Muslims were suddenly brought into contact with totally new systems, cultures, and patterns of behavior for which specific provision was not to be found in the laws of Sharee’ah. To deal with the numerous new problems, the Righteous Caliphs relied heavily on decisions by consensus (Ijmaa’) as well as Ijtihaad, in which they had been trained by the Prophet (s.w.) while they were with him after his migration to Madeenah. In the course of their extensive use of Ijmaa’ and Ijtihaad, these caliphs established procedures which later became the basis for legislation in Islaam, that is Fiqh.

Dalam bahagian ini, kita akan meneliti dengan agak terperinci prosedur penyelesaian masalah yang dibangunkan oleh Khulafa' Ar-Rasyidin serta pendekatan umum yang digunakan oleh para Sahabah secara individu dalam membuat kesimpulan hukum. Kita juga akan cuba menunjukkan mengapa zaman ini agak bebas daripada perpecahan puak yang menandai tempoh-tempoh kemudian, dan kita akan menyatakan beberapa ciri Fiqh pada zaman ini, sebahagiannya sangat berbeza dengan perkembangan yang berlaku kemudian.

In this section we shall examine, in some detail, the problem-solving procedures developed by the Righteous Caliphs and the general approach used by individual Sahaabah in making deductions. We shall also attempt to show why this period was comparatively free of that factionalism which marked later periods, and we shall note certain characteristics of Fiqh during this period, some of which are in strong contrast with later developments.