د فقہې دې بل مرحلې کې، یعنې د خلفاؤ راشدینو دور کې، د فقہې د اصولو له جملې څخه د اجماع (په یوه خوله توافق) اصل وده وکړه، او اجتہاد د قیاس په نوم د فقہې یو خپلواک اصل وګرځید۔ په دې دوره کې مذہب په حقیقت کې هر یو له خلفاؤ راشدینو مذہب و، ځکه چې د قانوني مسائلو وروستی فیصله د دوی په لاس کې وه۔ په دې سره سره، ټول قانوني فیصلې د پیغمبر ﷺ د ثبت شوو اقوالو یا عملونو، یعنې حدیث، پر بنسټ د بدلون وړ وې۔ له همدې امله د تعصب او فرقه‌واریت لپاره هیڅ ځای نه و پاتې۔

In the following stage, that of the Righteous Caliphs, the Fiqh principle of Ijmaa’ (decisions by unanimity) evolved and Ijtihaad became an independent principle of Fiqh under the name Qiyaas. The Madh-hab during theis period was, in rality, that of each of the Righteous Caliphs, since the final say in legal matters rested with them. However, all legal decisions were subject to alteration on the basis of recorded statements or practices of the Prophet (s.w.): that is, Hadeeth. Therefore there was no room for rigidity of factionalism.

د اموي واکمنۍ په لومړني دوره کې د فقهاوو د اجتهاد په اړه دوه لوی مذهبونه جوړ شول: اهل الرای او اهل الحدیث. د خلافت څخه پاچاهۍ ته د بدلون په دوران کې، کله چې خلیفه/پاچا نور د مذهب مشر نه و، دې دوو مذهبونو د ډیرو نویو مذهبونو شکل ونیو. څرنګه چې علماء او د هغوی شاګردان د اموي دولت په ټولو سیمو کې خپاره وو، نو د ځایي مسایلو د حل لپاره د هغوی شخصي اجتهاد زیات شو. خو باید یادونه وشي چې د اموي او د لومړني عباسي دورې دواړو کې د فقهې زده کوونکو آزادانه او ډیر ځله د استادانو بدلون کاوه او د حقوقي نظرونو تبادله یې کوله. په حقیقت کې، له همدې امله د مخکنیو دورو انعطاف ساتل شو.

The early period of the Umayyad dynasty saw the division of Fiqh scholars into two main Madh-habs with respect to Ijtihaad: Ahl ar-Ra’i and Ahl al-Hadeeth. These two Madh-habs evolved into a number of new Madh-habs during the shift from caliphate to monarchy when the caliph/King was no longer the head of the Madhhab. Since scholars and their students were dispersed throughout the Umayyad state, their personal Ijtihaad increased in order to solve local issues. It should be noted, however, that during both the period of the Umayyads and that of the early ‘Abbaasids, students of Fiqh freely and frequently changed teachers and exchanged legal opinions. In effect, therefore, the flexibility of the previous was maintained.

As will be shown in chapters seven and eight, during the latter part of the ʿAbbāsid dynasty, فقہ was formalized and systematized. The number of مذاہب decreased, and the differences between them became emphasized because of the state's preference for some مذاہب over others and the rise of rivalry between the مذاہب promoted by court debates. And after the destruction of the ʿAbbāsid Caliphate and the decline of اجتہاد culminating in its disappearance, the number of مذاہب decreased to four, which evolved into completely distinct and often antagonistic entities. The differences between them became insurmountable in the minds of their adherents, and مذہبی تعصب and sectarianism were rife. Since the applicability of شریعت to all times and places depended largely upon the principle of اجتہاد, the loss of this vital principle brought about the inevitable stagnation and decline of فقہ.

As will be shown in chapters seven and eight, during the latter part of the ‘Abbaasid dynasty, Fiqh was formalized and systematized. The number of Madh-habs decreased and the differences between them became emphasized due to the state’s preference for some Madh-habs over others and the rise of inter Madh-habs rivalry promoted by court debates. And after the destruction of the ‘Abbaasid Caliphate and the decline of Ijtihaad culminating in its disappearance, the number of Madh-habs decreased to four which evolved into completely distinct and often times antagonistic entities. The differences between them became insurmountable in the minds of their adherents and Madh-hab fanaticism and sectarianism was rife. Since the applicability of Sharee’ah to all times and places depended largely upon the principle of Ijtihaad, the loss of this vital principle spelled the inevitable stagnation and decline of Fiqh.

په راتلونکو دوو څپرکو کې به موږ مذاهبو ته په تاریخي ترتیب سره نږدې کتنه وکړو، د دوی بنسټ ایښودونکو، د جوړښت او بنسټیزو اصولو له مخې. بیا به د هغو اصلي عواملو په اړه غور وکړو چې د دوی ترمنځ د اختلاف سبب شول.

In the following two chapters we will examine more closely the madh-habs chronologically with respect to their founders, formation and fundamental principles. Then we will have a look at the main reasons for the differences which arose between them.