1. Fiqh ning dastlabki kitoblari odatda huquqiy hukmlar, hadislar, sahobalar va sahobalar shogirdlarining fikrlarining aralashmasidan iborat bo‘lar edi. Imom Molik ning «Al-Muvatta’» asari bu bosqichning klassik namunasidir.

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. Fiqh bo‘yicha ba’zi kitoblar fiqhning asosiy qoidalari haqida yozilgan bo‘lib, unda hadislar faqat mualliflarning xulosalari to‘g‘riligini isbotlash uchun keltirilgan. Imom Abu Yusufning116 “Kitob al-Xarож” asari va Imom ash-Shofi‘iyning “al-Umm” asari ushbu turdagi yozuvning yaxshi namunalaridir.

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. Fiqh bo'yicha boshqa kitoblar bo'lib, ular fiqh qoidalarini qo'llashga qaratilgan bo'lib, hadislarga kam murojaat qilingan. Bu kitoblar muhokama qilinayotgan masalalarga ko'ra boblarga bo'lingan. Imom Muhammad ibn al-Hasanning olti kitobi117

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

va al-Mudawwanah (Imom Ibn al-Qosim118) kabi asarlar ushbu yozuv turining namunalaridir.

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

Dastlab, turli masalalar bo‘yicha har bir shar’iy hukmning dalillarini to‘plashda hadislarning matnlari ularning rivoyat zanjirlari bilan birga keltirilardi. Asta-sekin rivoyat zanjirlariga bo‘lgan e’tibor kamaydi va olimlar faqat tegishli hadisning matnini hamda uni topish mumkin bo‘lgan hadis kitoblariga havolani keltirish bilan cheklanadigan bo‘ldilar.

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.

Hadis ahamiyatining pasayishi natijasida, ya'ni hadislarni zikr etmaslik yoki ularning manbalarini hamda sahihlik darajalarini ko'rsatmaslik tufayli, mazhablarning qarashlari eng muhim omilga aylandi. Shu tariqa mazhab imomlarining fikrlari asta-sekin islom huquqining asosiy manbalaridan biri bo'lgan Sunnatdan ustun qo'yila boshlandi. Mana shu o'zgarishlarda keyinchalik mazhablarning belgisiga aylangan qattiqqo'llik urug'lari yotardi.

Shu davrda saroy a'zolari va xalifalarning qiziqishi hamda ko'ngilochari uchun o'tkaziladigan sud munozaralari ham bo'lgan. Ba'zi olimlar sehrgarlar, qo'shiqchilar, raqqosalar va masxarabozlar kabi xalifalar saroyining doimiy a'zosiga aylangan edi.119 Ular xalifalarning iltifotiga sazovor bo'lish uchun o'zaro raqobatlashar, munozara maqsadida faqat bahs-munozara uchun masalalar o'ylab topishardi. Natijada, faraziy fiqh yangi qirralarga ega bo'ldi: Sahobalar va dastlabki olimlar davridagi yuksak asoslaridan saroydagi munozaralarning kulgili mahsuliga aylanib bordi.

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.

Sud munozaralari raqobatbozlik va dogmatizmni ham keltirib chiqardi, chunki munozarada yutqazgan kishi nafaqat xalifadan moddiy mukofotdan mahrum bo‘lar, balki shaxsiy obro‘sini ham yo‘qotardi. Bundan tashqari, shaxsiy obro‘ning yo‘qolishi ayni paytda o‘z madhhabining obro‘sining ham tushishiga olib kelgani uchun, o‘z madhhabini to‘g‘ri yoki noto‘g‘ri bo‘lishidan qat’i nazar himoya qilish fazilat deb hisoblana boshladi. Natijada saroy olimlari orasida madhhabchilik keng tarqaldi.

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.

Biroq, hadis to'plash va tanqid sohasidagi mutaxassislar orasida qarama-qarshi yo'nalish paydo bo'ldi. Ular fiqh masalalarini mavjud avvalgi olimlarning an'anaviy hukmlariga tayanmasdan, iloji bo'lgan joyda sahih hadislarga asoslangan holda hal qilar edilar. Ular nufuzli olimlar aytgani uchun avvalgi hukmlarga ko'r-ko'rona ergashishni emas, balki hadisga tayanishni ma'qul ko'rardilar. Fiqh muammolarini hadis orqali hal qilishga e'tibor qaratgan buyuk hadis olimlari, jumladan Imom al-Buxoriy (miloddan avvalgi emas, milodiy 810–870) va Imom Muslim (817–875), Payg'ambar ﷺ hadislarini va sahobalarning asarlarini barcha mumkin bo'lgan manbalardan sahih holda to'plash uchun katta mashaqqatlarni yelkalariga oldilar.

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.

Bular hadislarni fiqh olimlari belgilagan tartib bo'yicha boblarga ajratib tartibga soldilar. Bu yo'nalishning tashabbuskori so'nggi buyuk imom Ahmad ibn Hanbal bo'lib, u hadis bo'yicha eng keng qamrovli asar bo'lgan "al-Musnad"ni tuzgan.120 Imom al-Buxoriy va Imom Muslim ikkovi ham uning shogirdlari orasida bo'lgan.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

Yunon, Rim, Fors va Hindiston kabi qadimgi xalqlarning buyuk ilmiy va falsafiy asarlarini tarjima qilish orqali 122 nafar islom olimi yangi fikrlash, xulosa chiqarish va natija keltirib chiqarish tizimlari bilan tanishdilar. Bu yangi bilim ularning fiqhga bo‘lgan yondashuviga ta’sir ko‘rsatdi va ular fiqhni asoslar (Usul) va ikkilamchi qoidalar (Furu’) bo‘yicha tartibga soldilar. Vaqt o‘tishi bilan bu ta’sirlar ostida Tafsir (Qur’on tafsiri), Hadis va Nahv (grammatika) alohida ilm sohalariga aylandi.

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.

Fiqh alimlarining asosiy qarashlari qayd etildi va Islom huquqining asosiy manbalari ularning ahamiyatiga ko'ra aniqlanib, tasniflandi. 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