Yangi muammoga duch kelganda, o'sha davrdagi xalifa odatda uni hal qilish uchun quyidagi bosqichlarni ketma-ket bajargan:

Faced with a new problem, the caliph of this period would generally take the following steps in order to solve it:.

(1) U avvalo muammoga oid aniq hukmni Qur’ondan izlardi.

(1) He would first search for a specific ruling on the problem in the Qur’aan.

(2) Agar u javobni o‘sha yerdan topmasa, unda Sunnatda, ya’ni Payg‘ambar ﷺ ning so‘zlari va amallarida hukmni izlaydi.

(2) If he did not find the answer there, he would then search for a ruling on it in the Sunnah, the sayings and actions of Prophet (s.w.).

(3) Agar u hali ham javobni topa olmasa, unda katta sahobalarni yig'ib, muammoga yechim bo'yicha yakdil kelishuvga erishishga harakat qilardi. (Bu yakdillik Ijmo' deb atalgan.)

(3) If he still did not find the answer, he would then call a meeting of the major Sahaabah and try to get unanimous agreement on a solution to the problem. (This unanimity was referred to as Ijma’.) .

(4) Agar bir ovozdan kelishuvga erishib bo‘lmasa, u holda u ko‘pchilik fikrini qabul qilardi.

(4) If unanimity could not be arrived at, he would then take the position of the majority.

(5) Agar farqlar shu qadar katta bo'lsaki, ko'pchilik fikrini aniqlab bo'lmasa, xalifa o'zi ijtihod qilardi va bu ijtihod qonunga aylanardi. Shuni ham qayd etish kerakki, xalifaning konsensusni bekor qilish huquqi bor edi. 95

(5) If however, differences were so great that on over-whelming majority opinion could be determined, the caliph would make his own Ijtihaad, which would then become law. It should also be noted that the caliph had the right to over-rule the consensus. 95

Halifalar tomonidan qaror qabul qilish maqsadida chaqirilgan asosiy sahobalarning rasmiy yig'ilishlaridan tashqari, alohida sahobalardan kundalik vaziyatlarda hukm chiqarish talab qilinadigan ko'plab holatlar ham yuzaga kelardi. Bunday hollarda ular odatda uchta umumiy yo'ldan birini tutishardi.

In addition to formal meetings of the major Sahaabah which were called by the caliphs for decision-making, there arose many day-to-day situations where individual Sahaabah were asked to make rulings. In such cases they tended to follow three general courses of action.

Birinchidan, qaror qabul qilish lavozimida bo‘lgan Sahobalar o‘z xulosalari har doim ham Allohning niyati bo‘lavermasligini aniq bildirganlar. Masalan, Ibn Mas’uddan mahr (mahr) belgilanmagan holda nikohlangan ayolning meros huquqi haqida so‘ralganda, u shunday degan: “Men u haqda o‘z fikrimni aytyapman. Agar u to‘g‘ri bo‘lsa, bu Allohdandir, agar noto‘g‘ri bo‘lsa, bu mendan va shaytondandir.” 96 Ikkinchidan, agar ular bir masalada shaxsiy darajada turlicha hukm chiqargan bo‘lsalar-u, keyinchalik Payg‘ambar ﷺ ning shu mavzudagi sahih hadisi yoki amali haqida xabar topsalar, ular darhol uni qabul qilib, barcha ixtiloflarni chetga surganlar. Masalan, Payg‘ambar ﷺ vafotidan so‘ng, Sahobalar uni qayerga dafn etish kerakligi haqida turlicha fikrda bo‘lishdi. Abu Bakr ularga Payg‘ambar ﷺ “Payg‘ambarlar o‘lgan joylariga dafn etiladi”, deganini aytganida, ular ixtiloflarini qo‘yib, uning qabrini xotini ‘Oisha ning uyi ostiga qazdilar.

In the first place, Sahaabah who were in decision-making positions made it clear that their deductions were not necessarily as Allaah intended. For example, when Ibn Mas’ood was questioned about the inheritance rights of a woman who had been married without a defined Mahr (dowry), he said, “I am giving my opinion about her. If it is correct, then it is from Allaah, but if it is incorrect, then it is from me and Satan.” 96 Secondly, if they made different rulings on a problem in their individual capacities and were later informed of an authentic (Hadeeth) saying or action of the Prophet (s.w.) on the subject, they would immediately accept it dropping all differences. For example, after the Prophet’s (s.w.) death, the Sahaabah held different opinions as to where he should be buried. When Abu Bakr related to them that he had heard the Prophet (s.w.) say that prophets are buried in the spot where they die, they dropped their differences and dug his grave beneath his wife ‘Aa’eshah’s house.

Nihoyat, na sahih dalil va na ittifoq topilmagan hollarda, Payg'ambar (s.a.v.) ning sahobalari bir-birlarining fikrlariga hurmat bilan qarar edilar va boshqa sahobalarni biron-bir shaxsiy fikrga amal qilishga majburlamas edilar. Bu qoidaning yagona istisnosi shu edi: agar ular avval ruxsat etilgan, lekin keyinchalik man etilgan amallarga ergashayotgan kishilarni topsalar. Masalan, Islomning dastlabki bosqichlarida ruxsat etilgan, Islomgacha bo'lgan johiliyat davridagi muvaqqat nikoh turi bo'lgan mut'a Payg'ambar ﷺ vafot etgan paytga kelib harom qilingan edi.

Garchi sahobalar fiqhiy masalalarda bir-biridan farqlansa va turlicha fikr bildirsalar ham, bu ixtiloflar keyingi davrlarda xos bo'lgan parokandalik va guruhbozlik darajasiga deyarli yetmas edi. Buning asosiy sabablari birlikni saqlashga xizmat qilgan quyidagi omillar edi:

Although the Sahaabah debated and differed on various points of law, their differences rarely reached the level of disunity and factionalism, which characterized later periods. This was mainly due to the following factors, which tended to preserve their unity:.

(1) Xalifalarning hukm chiqarishda o‘zaro maslahat (shuro) asosida ish yuritishi.

(1) The Caliphs’ reliance on mutual consultation (Shooraa) to arrive at a ruling.

(2) Konsensusga erishish osonligi. Maslahatlashuv yig'ilishlarini o'tkazish oson edi, chunki ilk xalifalar Sahobalarning Islom davlatining poytaxti Madina shahridan uzoqqa ketishiga yo'l qo'ymas edilar.

(2) The ease with which a consensus could be arrived at. It was easy to hold consultative meetings since the early caliphs did not allow the Sahaabah to move far from the capital of the Islamic State, Madeenah.

(3) Sahobalarning umuman olganda shaxsiy darajada huquqiy hukm (fatvo) berishdan tiyilishi. Buning o‘rniga ular chalkash savollarni javob berishga ko‘proq malakali bo‘lgan boshqa sahobalarga yo‘naltirishga moyil edi.

(3) The general reluctance of individual Sahaabah to make legal rulings (Fatwaas). Instead, they tended to re-direct puzzling questions to other Sahaabah who were better qualified to answer them.

(4) Hadis rivoyat qilishning kamligi: ular hadisni asosan aniq va haqiqiy masalalar bilan cheklab qo‘yishga moyil edilar. Bunga sabab bo‘lgan narsalar: (a) Payg‘ambar ﷺ dan noto‘g‘ri rivoyat qilishdan qo‘rqishlari, chunki u zot aytgan edilar: “Kim mening nomimdan yolg‘on so‘zlasa, o‘z o‘rnini do‘zaxda tayyorlab qo‘ysin.”98

(4) The infrequent quotation of Hadeeth, which they tended to confine to specific and actual problems. This was due to: (a) Their fear of misquoting the Prophet (s.w.) who had said, “Whoever tells a lie in my name will find in my name find his seat in the fire.”98.

(b) Xalifa ‘Umar ibn al-Xattobning hadisni haddan ortiq ko‘p rivoyat qilishni man etgani va sahobalarga Qur’on rivoyati hamda o‘rganishga e’tibor qaratishni buyurgani.

(b) The fact that Caliph ‘Umar ibn al-Khattab forbade excessive quotation of Hadeeth and ordered the Sahaabah to concentrate on the narration and study of the Qur’aan.

Fiqh tarixiy rivojlanishini kuzatar ekanmiz, u siyosiy hamda ijtimoiy-iqtisodiy taraqqiyotning turli davrlarida o‘ziga xos yo‘nalishlarni namoyon etganini ko‘ramiz. Birinchidan, Khulafo ar-Rashidin davrida fiqhning o‘ziga xos xususiyati uning realligi bo‘lganini ko‘rish mumkin; ya’ni u faraziy yoki xayoliy masalalarga emas, balki haqiqiy muammolarga asoslangan edi. Fiqhning bunday realistik shakli keyinchalik arab tilida al-Fiqh al-Waqi‘iy (realistik fiqh) deb atala boshlandi, toki Umaviylar davrida Iroqning Kufa shahrida mashhur bo‘lgan “Ra’y ahli” (Ahl ar-Ra’i) tomonidan targ‘ib qilingan faraziy fiqhdan farqlansin.

As we trace the historical development of Fiqh showed different characteristic trends during different periods of political and socio-economic development. First, we can discern that the outstanding characteristic of Fiqh during the period of the Righteous Caliphs was its realism; that is, it was based on actual problems rather than on hypothetical or imaginary ones. This realistic form of Fiqh was later referred to in Arabic as al-Fiqh al-Waqi’ee (realistic Fiqh) to distinguish it from the hypothetical Fiqh advocated by the “Reasoning People” (Ahl ar-Ra’i) who came to prominence in Kufah, Iraq, during the time of the Umayyads.

Ikkinchidan, to'g'ri halifalar yuqorida ta'kidlanganidek, huquqiy hukmlarga erishish uchun ma'lum tartiblarga rioya qilishga moyil bo'lsalar-da, na ular, na butun Sahobalar umma bo'ylab qo'llanadigan qat'iy tartiblarni belgilamadilar; shuningdek, ularning huquqiy hukmlaridan kelib chiqqan qonunlarni yozib qoldirmadilar. Sharee'at tomonidan aniq belgilanmagan sohalardagi bunday ochiq fikrlilik, birinchidan, Sahobalarning bunday masalalardagi fikr erkinligiga hurmatini aks ettiradi. Bunday munosabat keyingi ayrim olimlarning qat'iyligi ko'rinishi bilan keskin farq qiladi. Ikkinchidan, bu Sahobalarning omma uchun Qur'oni Karimni, unda belgilanmagan masalalar bo'yicha huquqiy hukmlar chalg'itmasdan, diqqat bilan o'rganishni tavsiya qilish siyosatiga mos edi.

Secondly, although the Righteous Caliphs tended, as we have noted above, to follow certain procedures to achieve legal rulings, neither they nor the Sahaabah as a whole prescribed set procedures to be followed throughout the Islamic nation (the Ummah); nor did they make a record of the laws resulting from their legal rulings. This open mindedness in areas not clearly defined by Sharee’ah reflects, in the first place, the Sahaabah’s respect for freedom of opinion in such matters. Such an attitude contrasts strongly with the appearance of rigidity on the part of certain later scholars. In the second place, it was in keeping with the Sahaabah’s policy of recommending for the masses the careful study of the Qur’aan without the distraction of legal rulings on matters not defined therein.

Fiqhning bu davrdagi uchinchi xususiyati hukmlar chiqarishda shaxsiy fikrdan foydalanishga bog‘liq. Sahobalarning ko‘pchiligi Qur’on va Sunnat matnlarining lafziy ma’nolariga qat’iy rioya qilishni afzal ko‘rar edi. Odatda ular shaxsiy talqin berishdan o‘zlarini tiyar edilar. Umrining oxirigacha Madinada yashagan, sahobalar orasidagi yetakchi faqihlardan biri bo‘lgan Ibn ‘Umar ana shu yo‘lni tutgan edi. Boshqa sahobalar esa Qur’on ham, Sunnat ham belgilamagan sohalarda shaxsiy fikrdan keng foydalanishni ma’qul ko‘rar edilar. Shunday bo‘lsa-da, ular chiqqan xatolarni butunlay o‘z zimmalariga olar, islom huquqiga dog‘ tushirmaslik uchun ehtiyot bo‘lar edilar. Keyinchalik Iroqda o‘rnashgan ‘Abdulloh ibn Mas‘ud ana shu maktabning vakili edi.

1. Deduktiv fiqh usullarining asosi, ya'ni Ijmo' va Qiyos (Ijtihod), Rashidun xalifalari davrida qo'yilgan.

1. The basis of the deductive Fiqh principles, Ijmaa’ and Qiyaas (Ijtihaad)(, was laid during the time of thje Righteous Caliphs.

2. Islom davlatining katta hududlarni birdaniga qo‘shib olishi musulmonlarni turli madaniyatlarga birdaniga duch kelishga olib keldi. Bu esa shariat qonunlarida alohida qayd etilmagan ko‘plab yangi muammolarni keltirib chiqardi.

2. The sudden addition of vast new territories brought Muslims into sudden contact with many different cultures, and this produced a host of new problems which were not specifically covered by the laws of Sharee’ah.

3. Huquqiy hukmlarga bo‘lgan ehtiyoj tobora ortib bordi va Solih xalifalar ijtihod chiqarishda ixtiloflarni eng kam darajaga keltiradigan ayrim tartib-qoidalarni asta-sekin ishlab chiqdilar.

3. Legal rulings became increasingly necessary, and the Righteous Caliphs gradually developed certain procedures for arriving at Ijtihaad with minimum of disagreement.

4. Sahoba ham umuman, qat'iy hukmlardan saqlanishga yordam beradigan qarorlar qabul qilish tartiblariga amal qilar edilar.

4. The Sahaabah in general also followed decision-making procedures which helped them to avoid hard and fast rulings.

5. Solih xalifalar va sahobalarning huquqiy hukmlar masalasidagi birgalikdagi ittifoqi ummat ichida birlikni mustahkamlashga xizmat qilar edi va mazhabparvarlik uchun deyarli hech qanday imkon qoldirmas edi.

5. The combined approval of the Righteous Caliphs and the Sahaabah in the matter of legal rulings tended to promote unity and to provide little of no occasion for factionalism within the Islamic nation.

6. Xulafoi roshidin davrida faqat bitta mazhab mavjud edi. Fiqhga bunday birlashgan yondashuv davlatga bog'liq bo'lmagan mazhablarning paydo bo'lishiga davr oxirigacha yo'l qo'ymadi.

6. Only one Madh-hab existed during the period of the Righreous Caliphs. This unified approach to Fiqh prevented the rise of Madh-habs not linked to the state until the end of the period.

7. Jamoatning Qur’onni o‘rganishiga alohida e’tibor qaratilgan, hadislarni haddan tashqari ko‘p keltirish esa qoralangan.

7. Particular emphasis was placed on the study of the Qur’aan by the masses, while excessive quotation of Hadeeths was discouraged.