Bu bosqich To'g'ri yo'l tutgan xalifalar va asosiy sahobalar (Payg'ambar ﷺ hamrohlari) davrini ifodalaydi. U Abu Bakr xalifaligidan (miloddan avvalgi 632-634 yillar) boshlanadi va Islom davlati bu bosqichning dastlabki yigirma yilida tez kengayib, Suriya, Iordaniya, Misr, Iroq va Forsni o'z ichiga oldi. Shu tufayli musulmonlar tubdan yangi tizimlar, madaniyatlar va xulq-atvor shakllari bilan to'qnash keldilar, ularga oid maxsus qoidalar esa Shariat qonunlarida topilmas edi. Ko'plab yangi muammolarni hal etish uchun to'g'ri yo'l tutgan xalifalar ijmoga (Ijmaa') asoslangan qarorlarga, shuningdek, ularni Payg'ambar ﷺ Madinaga hijratlaridan keyin ular bilan birga bo'lgan paytlarida o'rgatgan ijtihodga (Ijtihaad) katta tayandilar. Ijmaa' va ijtihodni keng qo'llash jarayonida bu xalifalar keyinchalik Islomda qonunchilik asosiga aylangan tartiblarni, ya'ni fiqhni joriy etdilar.

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.

Ushbu bo‘limda biz Khulafo‘i Roshidin tomonidan ishlab chiqilgan muammolarni hal qilish usullarini va alohida Sahoba kishilarining xulosa chiqarishda qo‘llagan umumiy yondashuvini ancha batafsil ko‘rib chiqamiz. Shuningdek, nima uchun bu davr keyingi davrlarda ko‘zga tashlangan guruhbozlikdan nisbatan xoli bo‘lganini ko‘rsatishga harakat qilamiz hamda bu davrdagi fiqhning ayrim xususiyatlarini qayd etamiz, ularning ba’zilari keyingi rivojlanishlar bilan keskin farq qiladi.

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.