Birinchi yigirma besh yil ichida musulmon ummati bir qator og'ir ijtimoiy-siyosiy zarbalarga uchradi, bu esa bir qancha mazhab va guruhlarning paydo bo'lishiga sabab bo'ldi. Eng jiddiylari Khawaarij¹⁰⁰, Shee'ah¹⁰¹ va 'Abdullaah ibn az-Zubayr hamda uning tarafdorlarining isyonlari natijasida yuz bergan edi.¹⁰² Bu raqobatlashuvchi kuchlarning hukumat boshqaruvi uchun doimiy kurashi umumiy tartibsizlik holatiga olib keldi.

Within the first quarter of a century of this period, the Muslim nation suffered a number of devastating socio-political blows which caused a number of sects and factions to appear. The most serious were those caused by rebellions of the Khawaarij,100 the Shee’ah,101 and ‘Abdullaah ibn az-Zubayr and his followers.102 The constant vying of these contending elements for control of the government resulted in a general state of turmoil.

Birinchi ikki firqa, ya'ni Xavorij va Shia, keyinchalik o'ziga xos fiqh tizimlarini ishlab chiqqan diniy mazhablarga aylandi. Qur'on va Sunnatni o'zlarining ijtimoiy-siyosiy qarashlariga mos keladigan, an'anaviy bo'lmagan talqinlarga tayangan holda, ular ko'pchilik sahobalar va Roshidiy xalifalarning hissasini inkor etdi, ularni murtad deb e'lon qildi va o'z yetakchi shaxslarini qonun chiqaruvchilar darajasiga ko'tardi.

The first two factions, the Khawaarij and the Shee’ah, later evolved into religious sects which developed their own particular systems of Fiqh. Relying on unorthodox interpretations of the Qur’aan and the Sunnah which suited their own socio-political views, they rejected the contributions of most of the Sahaabah and the Righteous Caliphs, declaring them to be apostates, and elevated their own leading figures to the rank of law makers.

Umaviy xalifalar o‘sha davrdagi islomga aloqasi bo‘lmagan davlatlar, jumladan Vizantiya, Eron va Hindistonda keng tarqalgan bir qator amaliyotlarni joriy etdilar. Bu amaliyotlarning ko‘pchiligi avvalgi davr fiqhiga aniq zid edi. Masalan, markaziy xazina – Bayt al-Mol – xalifalar va ularning oilalarining shaxsiy mulkiga aylantirildi, hamda ularning boyligini yanada oshirish uchun Islom tomonidan ruxsat berilmagan soliqlar joriy etildi. Musiqa, raqqosalar, sehrgarlar va munajjimlar xalifa saroyida ko‘ngilochar vosita sifatida rasmiy ravishda kiritildi. Bundan tashqari, miloddan avvalgi 679 yilda xalifa Mu‘oviya tomonidan Yazidning valiahd etib majburan tayinlanishi bilan xalifalik lavozimi merosiy shohlikka aylantirildi. Shunday qilib, davlat va fiqh o‘rtasidagi bog‘liqlik uzildi va mazhabning muhim birlashtiruvchi omillaridan biri shu tariqa yo‘qotildi.

The Umayyad Caliphs introduced a number of practices which were common in the non-Islamic states of that time, such as Byzantium, Persia, and India. Many of these practices were in clear contradiction to the Fiqh of the earlier period. For example, the central treasury, the Bayt al-Maal, was turned into the personal property of the Caliphs and their families, and taxes not sanctioned by Islaam were introduced to further increase their fortunes. Music, dancing-girls, magicians and astrologers were officially introduced as forms of amusement in the court of the Caliph. Furthermore, with the forced acceptance of Yazeed as crown prince imposed byCaliph Mu’aawiyah in the year 679 CE, the office of Caliph was converted into that of hereditary kingship. Hence the state-Fiqh link was broken and a significant unifying factor of the Madh-hab was thereby lost.

Shu sabablarga ko‘ra, bu davrdagi islom olimlari (‘ulamo) xalifalarning majlislarida o‘tirishdan qochdilar va shu tariqa shooro (maslahatli boshqaruv) tamoyili yo‘qolib ketdi. Har bir keyingi xalifa bilan hukumat asta-sekin o‘sha davrdagi islomga aloqasi bo‘lmagan hukumatlarga o‘xshash, zolimona monarxiyaga aylanib bordi. Natijada ba’zi xalifalar o‘z og‘ishlarini oqlash uchun fiqhni buzib talqin qilishga urindilar. Bu buzilishga qarshi kurashish va keyingi avlodlar uchun asl fiqhni saqlab qolish maqsadida olimlar avvalgi davr fiqhini to‘plash va tartibga solishni boshladilar.

Due to these factors, the Islamic scholars (‘Ulamaa) of this period avoided sitting in the audiences of the caliphs, and thus the principle of Shooraa (consultative government) was lost. With each successive caliph the government steadily dereriorated into a dictatorial monarchy similar to the non-Islamic governments of that day. As a result, some of the caliphs attempted to manipulate Fiqh in order to justify their deviations. To combat this distortion, and preserve authentic Fiqh for later generations, scholars began to collect and compile the Fiqh of the earlier period.

Ko‘plab olimlar Umaviylar davlatining siyosiy markazlaridan turli raqobatlashuvchi guruhlarning nizolari, chalkashliklari va ta’qiblaridan qochish uchun ketgan. Bu harakat ijmo‘ (fiqh masalalarida bir ovozdan kelishuv) tamoyilining buzilishiga olib keldi. Olimlar davlat bo‘ylab tarqalib ketgach, har qanday yangi huquqiy masala bo‘yicha bunday birlikka erishish deyarli mumkin bo‘lmay qoldi. Bu esa olimlarning o‘z hududlaridagi yangi odatlar va muammolarning ko‘pligiga javob berishga urinishlari natijasida ularning shaxsiy ijtihodlari sezilarli darajada ortishiga sabab bo‘ldi.

Many of the scholars of that fled the political centers of the ‘Umayyad state to avoid conflict and confusion as well as persecution from the various competing factions. This move resulted in a break-down the principle of Ijmaa’ (unanimous agreement on points of Islamic law). With the scholars scattered throughout the state, such unanimity on any new point of law became virtually impossible to establish. This in turn led to a significant increase in the individual Ijtihaads of scholars as they attempted to deal with the multiplicity of new customs and problems in their own areas.

Fiqh bo'yicha biror mohir olim biror hududda yetishib chiqqanda, o'sha mintaqadagi talabalar va olimlar uning atrofiga to'planardi. Ko'pincha boshqa mintaqalardan kelgan talabalar va olimlar ham ularga qo'shilardi va shu tariqa bir qator fiqh maktablari (mazhablar) vujudga keldi.

Whenever an outstanding scholar of Fiqh arose in an area, the students and scholars in that region would gather around him. Often, even students and scholars from other regions would join them and in that way a number of schools of Islamic law (Madh-habs)

bu bosqichda rivojlandi. Bu davrda Kufada Abu Hanifa va Sufyon as-Savriy, Madinada Molik ibn Anas, Beyrutda al-Avzoiy, Misrda esa al-Lays ibn Sa'd nufuzli bo'ldilar — bir nechtasini aytish bilan cheklanamiz.

evolved. During this stage Abu Haneefah and Sufyaan ath-Thawree became prominent in Kufah, Maalik ibn Anas in Madeenah, alAwzaa’ee in Beirut, and al-Layth ibn Sa’d in Egypt to mention a few.

Hadislarni rivoyat qilish ehtiyoj ortishi bilan ko‘paydi. Davlat Payg‘ambarimiz (s.a.v.) sunnatiga norasmiy ravishda tayanishni to‘xtatgani sababli, olimlar o‘z sohalari doirasida o‘z hukmlarini chiqarish uchun Sahobalar va ularning shogirdlari orqali yetib kelgan sunnatning alohida rivoyatlarini izlab topishga majbur bo‘ldilar. Shu bilan birga yangi hodisa paydo bo‘ldi: ilk marta Payg‘ambar (s.a.v.) ga soxta so‘zlar va amallar nisbat berila boshlandi. Soxta rivoyat qiluvchi ishonchli ko‘rinishi uchun o‘z to‘qimalari bilan birga ba’zi to‘g‘ri hadislarni ham rivoyat qilishi kerak edi. Bu hadislarni to‘plash va hadis tanqidi ilmining shakllanishiga olib keldi, bu esa keyingi olimlarga ijtihodlarida (huquqiy hukmlarda) yordam berdi. Biroq hadis ilmi shakllanmasdan oldin, to‘g‘ri va noto‘g‘ri xabarlarning aralashmasi islom ilmi tarkibiga kirib qoldi va ba’zi olimlar tomonidan beixtiyor qarorlar chiqarishda ishlatildi. Shu tariqa noto‘g‘ri fiqh qatlami shakllandi, uni yana ayrim to‘g‘ri hadislarni rad etgan olimlarning fiqhiy qarorlari mustahkamladi; ular o‘sha hadislarni faqat o‘z hududlaridagi hadis soxtakorlari orqali bilgan edilar.103

The narration of Hadeeths increased as the need for information grew. Since the state had unofficially stopped relying on the Sunnah of the Prophet (s.w.), scholars in their various capacities had to go in search of individual narrations of the Sunnah handed down by the Sahaabah and their students, in order to make their legal judgements. At the same time a new phenomenon developed: false sayings and actions began to be attributed to the Prophet (s.w.) for the first time. For a fabricator to be trusted he would have to relay some true Hadeeths along with his fabrications. This led to the beginning of the compilation of Hadeeths and the development of the science of Hadeeth critism, which aided later scholars in their Ijtihaads (legal rulings). However, before the science of Hadeeth evolved, a mixture of true and false reports worked their way into the body of Islamic knowledge and was inadvertently used by some scholars in making decisions. In this way, a body of incorrect Fiqh evolved, which was further bolstered by Fiqh decisions made by scholars who had rejected certain true Hadeeths because they were only known to them through the Hadeeth fabricators of their areas.103