1. Vitabu vya awali vya Fiqh kwa kawaida vilikuwa mchanganyiko wa hukumu za kisheria, Hadeeth, maoni ya Maswahaba, na maoni ya wanafunzi wa Maswahaba. Al-Muwatta' ya Imaam Maalik ni mfano wa kawaida wa hatua hii.

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. Baadhi ya vitabu vya Fiqh viliandikwa kuhusu misingi ya msingi ya Fiqh, huku Hadeeth zikitajwa tu ili kuthibitisha usahihi wa hitimisho za waandishi. Kitaab al-Kharaaj cha Imaam Abu Yoosuf116 na al-Umm cha Imaam ash-Shaafi’ee ni mifano mizuri ya aina hii ya uandishi.

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. Vitabu vingine vya Fiqh vilivyolenga zaidi katika utekelezaji wa kanuni za Fiqh, huku vikitaja Hadithi kidogo sana. Vitabu hivi vilipangwa katika sura kulingana na masuala yaliyokuwa yakijadiliwa. Vitabu sita vya Imaam Muhammad ibn al-Hasan117

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

na al-Mudawwanah ya Imaam Ibn al-Qaasim118 ni mifano ya aina hii ya uandishi.

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

Hapo awali, mkusanyiko wa dalili za kila hukumu ya kisheria katika masuala mbalimbali ulijumuisha matini za Hadithi pamoja na silsila zao za wapokezi. Taratibu, uangalifu kwa silsila za wapokezi ulipungua, na wanazuoni wakawa wakinukuu tu matini ya Hadithi husika pamoja na marejeleo ya vitabu vya Hadithi ambamo inaweza kupatikana.

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.

Kwa kupuuza umuhimu wa Hadith, au kwa kutotaja vyanzo vyake na viwango vyake vya uhakika, msimamo wa Madh-hab ukawa jambo la kuzingatiwa zaidi. Hivyo, maoni ya Madh-hab yalipewa kipaumbele hatua kwa hatua juu ya mojawapo ya vyanzo vikuu vya sheria ya Kiislamu, yaani Sunnah. Katika maendeleo haya ndipo palipoanzia ule ugumu wa msimamo ambao baadaye ukawa alama ya Madh-hab.

Kulikuwa pia na mijadala ya kimahakama katika kipindi hiki, ambayo ilifanyika kwa ajili ya kuwafurahisha na kuwaburudisha makhalifa na wanachama wa mahakama ya kifalme. Baadhi ya wanazuoni, kama wachawi, waimbaji, wacheza densi na wachekeshaji, walikuwa wamekuwa sehemu ya kudumu ya mahakama ya kifalme. Walishindana wao kwa wao kupata upendeleo wa makhalifa, na walibuni masuala kwa madhumuni pekee ya kujadiliana. Matokeo yake, fiqhi ya kudhania ilichukua sura mpya, kwani ilibadilika kutoka asili yake tukufu katika zama za Maswahaba na wanazuoni wa mwanzo, hadi kuwa zao la kipuuzi la mijadala ya kimahakama.

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.

Mijadala ya mahakamani pia ilizaa ushindani na ugumu wa msimamo, kwa sababu aliyeshindwa katika mjadala hakupoteza tu zawadi ya fedha kutoka kwa khalifa, bali pia heshima yake binafsi. Zaidi ya hayo, kwa kuwa kupoteza heshima binafsi kulimaanisha pia kupoteza heshima ya Madh-hab yake, kanuni ya kuitetea Madh-hab ya mtu, iwe sahihi au si sahihi, ikaja kuchukuliwa kuwa fadhila. Matokeo yake, ushabiki wa Madh-hab ukaenea kwa kasi miongoni mwa wanazuoni wa mahakamani.

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.

Hata hivyo, ilijitokeza mwelekeo pinzani miongoni mwa wataalamu wa ukusanyaji na uhakiki wa Hadithi, ambapo masuala ya Fiqh yalishughulikiwa bila kutegemea hukumu za jadi za wanazuoni waliotangulia, kwa kujenga misimamo yao juu ya Hadithi sahihi pale zilipopatikana, badala ya kufuata kwa upofu hukumu za awali kwa sababu tu zilitolewa na wanazuoni mashuhuri. Wakilenga Hadithi katika kutatua matatizo ya Fiqh, wanazuoni wakubwa wa Hadithi kama Imaam al-Bukhaaree (810-870 CE) na Imaam Muslim (817-875 CE) walijitahidi sana kukusanya kutoka kila chanzo kinachowezekana Hadithi sahihi za Mtume ﷺ na Athari za Maswahaba.

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.

Hizi, walizipanga katika sura kulingana na mpangilio ulioanzishwa na wanazuoni wa Fiqh. Mwanzilishi wa mwelekeo huu alikuwa Imaam wa mwisho miongoni mwa Maimamu wakubwa, Ahmad ibn Hambal, aliyekusanya kitabu kikubwa zaidi cha Hadeeth kiitwacho al-Musnad.120 Imaam al-Bukhaaree na Imaam Muslim walikuwa miongoni mwa wanafunzi wake.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

Kupitia tafsiri za vitabu vikuu vya sayansi na falsafa kutoka Ugiriki, Roma, Uajemi na India, wanazuoni 122 wa Kiislamu walipata maarifa kuhusu mifumo mipya ya kufikiri, kukata hitimisho na kufanya makisio. Maarifa haya mapya yaliathiri mbinu yao katika Fiqh, ambayo waliendelea kuipanga katika misingi (Usool) na kanuni za pili (Furoo'). Baada ya muda, Tafsiri ya Qur'aan (ufafanuzi wa Qur'aan), Hadeeth na Nahw (sarufi) zilikua chini ya athari hizi na kuwa matawi maalum ya elimu.

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.

Misimamo ya wanazuoni wakuu wa Fiqh ilirekodiwa, na vyanzo vikuu vya sheria ya Kiislamu vilitambuliwa na kupangwa kwa mpangilio wa umuhimu wake. 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