Umaviylar hokimiyatda taxminan bir asr davomida bo‘lishgan. Bu davr Oxirgi Oqil Xalifalardan biri ('Aliy ibn Abu Solib) milodiy 661-yilda vafot etgandan boshlab, Umaviylar sulolasining asoschisi Xalifa Mu‘oviya ibn Abu Sufyon hokimiyatga kelishi bilan davom etib, milodiy VIII asrning o‘rtalarida oxirgi Umaviy xalifa hokimiyatdan ketguniga qadar cho‘zilgan.

The Umayyads were in power for approximately one century, extending from the death of the last of the Righteous Caliphs (‘Alee ibn Abee Taalib) in 661 CE and the ascendancy of the founder of the Umayyad dynasty, Caliph Mu’aawiyah ibn Abee Sufyaan, until the last of the Umayyad caliphs around the middle of the eighth century CE.

Bu davr katta ijtimoiy notinchlik bilan ajralib turdi; ummat turli mazhab va guruhlarga bo‘lindi; xilofat podshohlikka aylantirildi; ko‘plab yangi amallar joriy etildi, ulardan ba’zilari harom edi; olimlar xalifalarning majlislarida o‘tirishdan bosh tortdilar va aslida nizo hamda chalkashlikdan qochish uchun chekka hududlarga ketib qolishdi.99

The period was marked by great social unrest; the Ummah divided into various sects and factions; the caliphate was converted into a kingship; many new practices were introduced, some of which were Haraam; the scholars refused to sit in the audiences of the caliphs and in fact fled to outlying areas to avoid conflict and confusion.99

Islom huquqi va mazhablarning rivojlanishi nuqtayi nazaridan qaraganda, bu davr uchta asosiy yo'nalishi bilan diqqatga sazovordir. Birinchidan, olimlar tomonidan berilgan ijtihodlar soni sezilarli darajada ortdi, chunki xalifalikning chekka hududlariga olimlarning tarqalib ketishidan keyin ijmo' tobora qiyinlashib bordi.

So far as Islamic Law and the evolution of Madh-habs are concerned, this period is noteworthy for three main trends. In the first place, there was a notable increase in the number of Ijtihaads given by scholars, since Ijmaa’ became more and more difficult following the dispersal of scholars to outlying areas of the caliphate.

Ikkinchidan, hadislarning rivoyatlari keng tarqaldi va hadislarni soxtalashtirishga moyillik ortib bordi. Nihoyat, bu davr fiqhni tartibga solishning ilk urinishlariga guvoh bo‘ldi, bu urinishlar sahoba ijtihodlarini saqlab qolishga qaratilgan edi. Aynan shu davrda islom huquqi olimlari aniq ajratilgan fikr maktablariga bo‘linib, turli mazhablarga asos soldilar; keyingi davrlarda bu mazhablar to‘rtta asosiy mazhabga qisqartirildi.

Secondly, the narrations of Hadeeth became widespread and there was an increasing tendency towards fabrication of Hadeeth. Finally, the period marked the first attempts at compilation of Fiqh, which was aimed at preserving the Ijtihaads of the Sahaabah. It was in this period too that scholars of Islamic Law first divided into fairly clearcut schools of thought, establishing various Madh-habs which in later periods were reduced to four major ones.