Keyingi bosqich, ya'ni Khulafo'i Roshidin davri, fiqhning Ijmo' (bir ovozdan qarorlar) tamoyili rivojlandi va Ijtihod Qiyos nomi ostida fiqhning mustaqil tamoyiliga aylandi. Bu davrda madhhab aslida har bir Khulafo'i Roshidinning madhhabi edi, chunki huquqiy masalalardagi yakuniy so'z ular qo'lida edi. Biroq barcha huquqiy qarorlar Payg'ambar ﷺ ning rivoyat qilingan so'zlari yoki amallari, ya'ni Hadis asosida o'zgartirilishi mumkin edi. Shu sababli qat'iylik va guruhbozlik uchun joy yo'q edi.

In the following stage, that of the Righteous Caliphs, the Fiqh principle of Ijmaa’ (decisions by unanimity) evolved and Ijtihaad became an independent principle of Fiqh under the name Qiyaas. The Madh-hab during theis period was, in rality, that of each of the Righteous Caliphs, since the final say in legal matters rested with them. However, all legal decisions were subject to alteration on the basis of recorded statements or practices of the Prophet (s.w.): that is, Hadeeth. Therefore there was no room for rigidity of factionalism.

Umayyad davrining boshlarida fiqh olimlari ijtihod masalasida ikki asosiy mazhabga bo‘lindi: Ahl ar-Ra’y va Ahl al-Hadis. Xalifalikdan saltanatga o‘tish davrida, xalifa/podshoh endi mazhabning boshlig‘i bo‘lmay qolganida, bu ikki mazhab bir qancha yangi mazhablarga aylandi. Olimlar va ularning shogirdlari Umayyadlar davlati bo‘ylab tarqalib ketgani uchun mahalliy masalalarni hal qilish maqsadida ularning shaxsiy ijtihodi kuchaydi. Shuni ta’kidlash kerakki, ham Umayyadlar davrida, ham ilk Abbosiylar davrida fiqh talabalari o‘qituvchilarini erkin va tez-tez almashtirib turgan hamda huquqiy fikrlar bilan almashgan. Shu tariqa, oldingi davrdagi moslik va egiluvchanlik saqlanib qolgan.

The early period of the Umayyad dynasty saw the division of Fiqh scholars into two main Madh-habs with respect to Ijtihaad: Ahl ar-Ra’i and Ahl al-Hadeeth. These two Madh-habs evolved into a number of new Madh-habs during the shift from caliphate to monarchy when the caliph/King was no longer the head of the Madhhab. Since scholars and their students were dispersed throughout the Umayyad state, their personal Ijtihaad increased in order to solve local issues. It should be noted, however, that during both the period of the Umayyads and that of the early ‘Abbaasids, students of Fiqh freely and frequently changed teachers and exchanged legal opinions. In effect, therefore, the flexibility of the previous was maintained.

Bob ettinchi va sakkizinchi boblarda ko‘rsatilganidek, ‘Abbosiylar sulolasining so‘nggi davrida fiqh rasmiylashtirildi va tizimga solindi. Madhhablar soni kamaydi, davlatning ayrim madhhablarni boshqalardan afzal ko‘rishi va sud munozaralari orqali kuchaygan madhhablararo raqobat tufayli ular o‘rtasidagi farqlar ta’kidlana boshlandi. ‘Abbosiylar Xalifaligi barham topgach va ijtihod inqirozga uchrab, butunlay yo‘qolgach, madhhablar soni to‘rttagacha kamaydi. Ular esa tobora o‘zaro mutlaqo alohida va ko‘pincha bir-biriga dushman tuzilmalarga aylandi. Ularning izdoshlari ongida bu farqlar bartaraf etib bo‘lmas darajaga yetdi, madhhab fanatizmi va mazhabparastlik keng tarqaldi. Shariat hukmlarining har bir zamon va makonga tatbiq etilishi asosan ijtihod tamoyiliga bog‘liq bo‘lgani uchun, bu muhim tamoyilning yo‘qolishi fiqhning muqarrar turg‘unlik va tanazzulga yuz tutishiga olib keldi.

As will be shown in chapters seven and eight, during the latter part of the ‘Abbaasid dynasty, Fiqh was formalized and systematized. The number of Madh-habs decreased and the differences between them became emphasized due to the state’s preference for some Madh-habs over others and the rise of inter Madh-habs rivalry promoted by court debates. And after the destruction of the ‘Abbaasid Caliphate and the decline of Ijtihaad culminating in its disappearance, the number of Madh-habs decreased to four which evolved into completely distinct and often times antagonistic entities. The differences between them became insurmountable in the minds of their adherents and Madh-hab fanaticism and sectarianism was rife. Since the applicability of Sharee’ah to all times and places depended largely upon the principle of Ijtihaad, the loss of this vital principle spelled the inevitable stagnation and decline of Fiqh.

Quyidagi ikki bobda biz mazhablarni ularning asoschilari, shakllanishi va asosiy tamoyillari bo'yicha tarixiy tartibda yanada batafsil ko'rib chiqamiz. So'ngra ular o'rtasida yuzaga kelgan ixtiloflarning asosiy sabablariga nazar tashlaymiz.

In the following two chapters we will examine more closely the madh-habs chronologically with respect to their founders, formation and fundamental principles. Then we will have a look at the main reasons for the differences which arose between them.