Qur’on birinchi huquq manbai bo‘lgan va uning oyatlari sahihligi bo‘yicha bir ovozdan qabul qilingan. Biroq, uning ba’zi oyatlarini talqin qilishda ayrim ixtiloflar bo‘lgan.

The Qur’aan was the first source of law and its passages were accepted unanimously as being authentic. However, there were some differences of opinion in interpretation of some of its passages.

Payg'ambar ﷺ hadislari Qur'ondan keyin ikkinchi o'rinda turadi.

Hadeeths of the Prophet (s.w.) wee next in importance.

Biroq, olimlar uni qabul qilish va qo'llash uchun turli shartlar belgilaganlar.

However, scholars for their acceptance and application set various conditions.

Sahobalarning fikri, ular jamoa bo'lib yoki alohida-alohida bo'lsin, huquqning uchinchi eng muhim manbai hisoblangan.

The opinion of the Sahaabah either as a group or individually was considered the third most important source of law.

Ushbu manba Sahobalarning tutgan pozitsiyalariga ko'ra ikki qismga bo'lingan.

This source was divided into two parts according to the positions taken by the Sahaabah.

(a) Agar ular bir fikrda birlashgan bo‘lsa, bu Ijmoʼ deb atalgan.

(a) If they were united on an opinion it was referred to as Ijmaa’.

(b) Agar ular bir masala bo‘yicha turlicha fikrda bo‘lsalar, har bir fikr Ra’y (shaxsiy fikr) deb atalar edi.

(b) If they had different opinions on a single issue, each opinion was referred to as a Ra’i (personal opinion)

Ijtihod Qur'on, Sunnat yoki Ijmo' asosida topilgan dalilga tayangan holda ikkinchi o'rinda turardi. Foydalanilgan mulohaza yuritish usuli qiyos deb ataladigan analogik xulosa chiqarish shakli edi. Qiyosga misol sifatida, Payg'ambar ﷺ ning "Har bir mast qiluvchi narsa xamr, va har bir xamr harom" degan so'zlariga asoslanib, marixuananing taqiqlanishini keltirish mumkin. Marixuana mast qiluvchi ta'sirga ega bo'lgani uchun uni xamr deb tasniflash va shu sababli harom (taqiqlangan) deb hisoblash mumkin.

Ijtihaad based on evidence found either in the Qur’aan, the Sunnah or Ijmaa’ was next in order of importance. The method of reasoning used was a form of analogical deduction called Qiyaas. An example of Qiyaas is the prohibition of marijuana based on the Prophet’s statement: “Every intoxicant is Khamr and every form of Khamr is Haraam.”124 Since Marijuana has as intoxicating effect it can be classified as Khamr and thus Haraam (prohibited).

Bu tamoyil qiyos asosidagi fikrdan ko'ra, zaruratga asoslangan fikrni afzal ko'rishni o'z ichiga oladi. Turli nomlar bilan ataladigan bu tamoyildan ko'pchilik mazhab olimlari foydalanganlar (masalan, Istislох). Istihsonning qo'llanilishi buyum tayyorlash va sotish shartnomasini ko'rib chiqishda ko'rinadi.

This principle involves the preference of an opinion based on a circumstantial need over an opinion based on Qiyaas. This principle, referred to by various names, scholars of most schools of thought used (e.g. Istislaah). An application of Istihsaan is seen in the treatment of a contract for the manufacture and salw of as item.

Qiyos bo‘yicha, Payg‘ambar ﷺ ning "Kim oziq-ovqat sotsa, uni o‘z qo‘lida to‘liq bo‘lmaguncha sotmasin" degan so‘zlariga asoslanib, bunday turdagi 125 ta shartnoma haqiqiy emas, chunki shartnoma tuzilgan paytda mahsulot mavjud emas. Biroq, bunday shartnomalar odamlar orasida umumiy qabul qilingan va ularga bo‘lgan ehtiyoj aniq bo‘lganligi sababli, Qiyos hukmi bekor qilindi va shartnomalarga, afzallik tamoyili (Istihson) asosida, ruxsat berildi.

According to Qiyaas, based on the Prophet’s statement, “Whoever sells food should not do so until he has in his own possession”,125 contracts of this type are invalid, since the item is nonexistent at the time of the contract. However, since such contracts have been universally accepted by people and the need for such contracts is obvious, the ruling by Qiyaas was dropped and the contracts were allowed, based on the principle of preference (Istihsaan).

Mahalliy odatlar, agar Islom huquqining biron-bir tamoyiliga zid bo‘lmasa, berilgan hududda huquq manbai sifatida qabul qilingan; masalan, mahr to‘lashga oid mahalliy nikoh odatlari. Mahr (to‘lov) Islom huquqiga ko‘ra nikoh shartnomasining bir qismi sifatida kelishib olinishi kerak, ammo uni to‘lash uchun aniq muddat belgilanmagan. Misrliklar va boshqalarning odatiga ko‘ra, mahrning Muqaddam deb ataladigan bir qismi to‘y marosimidan oldin to‘lanishi shart, qolgan qismi esa Mu’akhkhar deb ataladi va faqat ikkala holatdan qaysi biri avval yuz bersa, o‘shanda to‘lanishi talab qilinadi: vafot etish yoki talоq.126 ʻUrfning yana bir misolini ijara odatlarida ko‘rish mumkin.

Local customs were accepted as a source of law in a given region as long as they did not contradict any of the principles of Islamic law; for example local marriage customs concerning dowry’ payment. The dowry (Mahr) according to Islamic law, must be agreed upon as part of the marriage contract but it has no set time to be paid. It is the custom of Egyptians as well as others that a portion of it called the Muqaddam must be paid before the marriage ceremony while the reminder called the Mu’akhkhar is only required to be paid in the case of death or divorce, according to whichever occurs first.126 Another example of ‘Urf can be seen in rental customs.

Islom huquqi sotilayotgan narsa to'liq topshirilgunga qadar narxni to'lashni talab qilmaydi. Biroq, ijara haqining kelishilgan muddat davomida ijaraga olingan joy yoki narsadan foydalanilishidan oldin to'lanishi odatiy qabul qilingan amaliyotdir.

Islamic law does not require the payment of a price until the thing being sold has been delivered completely. However, it is the accepted custom that rent is paid before the rented place or object has been used for the agreed time period.

Garchi bu tartib berish va tasniflash jarayoni ko'p jihatdan ijobiy taraqqiyot bo'lgan bo'lsa-da, u mazhabchilik tendensiyalari bilan birga kelib, mazhablar o'rtasidagi tafovutlarni yanada kengaytirishga xizmat qildi. Shu tariqa, bir xil qoidaga berilgan atamalardagi kichik farqlar ziddiyat va muxolifat manbaiga aylanganini ko'ramiz. Masalan, Molikiy mazhabi Hanafiy mazhabining Istihson qoidasini qabul qilinmaydigan deb hisoblagan, ammo o'sha qoidani Masolih mursala nomi ostida qo'llagan.

Although this process of organization and classification was, for the most part, positive development; nevertheless, when coupled with the prevailing trends toward factionalism, it served to further widen the gaps between the Madh-habs. Thus, we find slight variations in the terminology given to the same principle become sources of friction and opposition. For example, the Maalikee Madhhab considered the Hanafee principle of Istihsaan unacceptable yetapplied the same principle under the name Masaalih Mursalah.

1. Fiqh bu davrda mustaqil islomiy ilm sifatida aniq shakl oldi.

1. Fiqh took on a definite shape as an independent Islamic science during this period.

2. Umaviylar davrining oxirida paydo bo‘lgan ko‘plab mazhablar gullab-yashnadi, davlat homiyligi tufayli Abbosiylar davlati bo‘ylab ilm markazlari ko‘paydi.

2. The many Madh-habs which had appeared in the latter part of the Umayyad period flourished and the centers of learning increased throughout the ‘Abbaasid state due to state patronage.

3. Birinchi marta turli mazhablarning fiqhi katta va tizimli ravishda muvaffaqiyatli tartibga solindi.

3. For the first time the Fiqh of the various Madh-habs was successfully compiled on a large and systematic scale.

4. Fiqh tartibga solindi va ikki asosiy bo‘limga ajratildi: Usul (asosiy qoidalar) va Furu’ (ikkilamchi qoidalar), shuningdek, Islom huquqining asosiy manbalari aniq belgilanib, daraja bo‘yicha tartiblandi.

4. Fiqh became organized and divided into two main segments: Usool (fundamental principles) and Furoo’ (secondary principles) and the main sources of Islamic law were clearly defined and graded.

5. Shu bosqichning oxirigacha sunnatning barchasi ham hadis kitoblarida to‘plangan va yozib qoldirilgan.

5. The Sunnah in its entirety was also collected and tecorded in books of Hadeeth by the end of this stage.

6. Bu davrning birinchi yarmida mazhablar o‘z asoschilarining rahbarligida fikr almashinuvini davom ettirdi. Biroq ikkinchi avlod shogirdlari davrida qat’iylik va moslashuvchanlikning yo‘qolishiga moyillik kuchaydi. Bu esa buyuk imomlar va ulardan oldingi olimlar davriga xos bo‘lgan xususiyat edi.

6. During the first half of this period, the Madh-habs under the guidance of their founders continued to experience a great deal of mutual exchange of ideas. However, under the second generation of students, there was a trend toward rigidity and a breaking down of flexibility which characterized the period of the great Imaams and the scholars before them.