Payg'ambardan (saw) keyin sahobalar davrida ko'plab va batafsil ijtihodlar bo'lgan. Hatto oddiy omma orasida ham ijtihod keng tarqalgan edi va bu g'alati hisoblanmas edi, chunki ular sof arabcha gapiradigan asl arablar edi. Bir safar Umar ibn Xattob xutba qilayotganda mahrni cheklashga urindi, lekin saflar orqasidan bir ayol Qur'on oyatini keltirib unga javob berdi:

After the Messenger (saw) there are numerous and elaborate Ijtihads in the time of the Sahabah. Even amongst the general masses Ijtihad was widespread and that was not considered strange because they were the original Arabs who spoke pure Arabic. Once while giving a Khutbah Umar b. Khattab tried to limit the dowry (Mahr) but a women responded from behind the lines by quoting the Ayah:

«Lekin agar bir xotinni boshqasiga almashtirishni niyat qilsangiz va ulardan biriga qintor (ya'ni ko'p miqdorda oltin) mahr bergan bo'lsangiz, undan hech narsani qaytarib olmang..» (TMQ An-Nisa: 20)

“But if you intend to replace a wife by another and you have given one of them a Qintar (of gold i.e. a great amount) as Mahr, take not the least bit of it back..” (TMQ An-Nisa: 20)

U unga Qintar so'zining ma'nosini — ya'ni cheklovsiz ko'pni bildirishini — o'z tushunchasi bo'yicha aytdi: mahr miqdorini cheklash unga ruxsat etilmaydi. U (Alloh undan rozi bo'lsin) dedi: "Ayol to'g'ri aytdi, Umar esa xato qildi." Sahobalar o'rtasida Shar'iy dalillardan chiqarilgan fikr bilan hukm qilish masalasida, ya'ni aniq matn topilmagan voqealar yuzasidan ijtihod qilish to'g'risida ijmo (konsensus) bo'lgan. Bu shubhasiz bizga ketma-ket rivoyatlar orqali yetib kelgan. Shunday rivoyatlardan biri Abu Bakr (roziyallohu anhu) ga Kalola haqida so'ralganda aytgan so'zlaridir. U dedi: "Men bu haqda o'z fikrim bilan gapiraman. Agar to'g'ri bo'lsa, bu Allohdandir. Agar xato bo'lsa, bu mendan va shaytondandir, Alloh esa bunga aloqasizdir. Kalola — farzandi ham, ota-onasi ham qolmagan kishidir."36

She told him from her understanding of the word Qintar which denotes many without restriction that it is not allowed for him to restrict the doweries. He (may Allah be pleased with him) said: “The woman is right and Umar is wrong.” An Ijma (consensus) of the Sahabah has taken place on the question of judging by an opinion which has been deduced from the Shar‟ai evidence i.e. they agreed on the use of Ijtihad for any incidents that took place for which no (clear) text had been found. This is what reached us in successive reports in which there is no doubt. One such report is the saying of Abu Bakr (ra) when he was asked about the Kalala. He said: “I will speak about it according to my opinion. If it is correct then it is from Allah. If it is a mistake then it is from me and from Shaytan and Allah has nothing to do with it. Kalala is the one who has no children or parents left.”36

Uning "Men bu haqda o‘z fikrimga ko‘ra gapiraman" degan so‘zi bu fikrning uniki ekanini anglatmaydi. Aksincha, bu Abu Bakr Qur’ondagi quyidagi oyatdagi "kalala" iborasidan tushungan narsasiga ko‘ra o‘z fikrini bildirishini anglatgan:

His statement, “I will speak about it according to my opinion” does not mean this opinion is from him. Rather it meant Abu Bakr would express his opinion according to what he understood from the expression 'Kalala' in the verse of the Qur‟an:

“Agar meros qoldiruvchi erkak yoki ayol ota-onasi va farzandlari bo‘lmagan holda…” (TMQ An-Nisa: 12)

“If the man or woman whose inheritance is in question has left neither ascendants nor descendants…” (TMQ An-Nisa:12)

Arab tilida "kalala" so'zi uch kishiga nisbatan qo'llanadi: farzandi ham, ota-onasi ham qolmagan kishiga; farzandi ham, otasi ham bo'lmagan (qolgan kishilar nuqtai nazaridan) kishiga; hamda farzanddan va otadan boshqa qarindoshlarga. Abu Bakr (r.a.) bu yerda qaysi ma'no nazarda tutilganini ijtihod qilib aniqladi.

Kalala in the Arabic language applies to three people; the one who did not leave a child or parent, the one who has neither a child or parent (in terms of the left people), and the relatives from other than the child or father. Abu Bakr (ra) made Ijtihad as to which meaning is referred to here.

Ijtihadning yana bir misoli: Abu Bakr (ra) meros ulushini onaning onasiga berdi, otaning onasiga emas. Ansordan ba'zilar unga dedilar: "Siz vafot etgan ayoldan bir ayolga meros berdingiz, holbuki vafot etganida u ayol undan meros olmas edi. Holbuki siz qolgan barcha narsani meros olishi mumkin bo'lgan ayolni e'tiborsiz qoldingiz." Shunda Abu Bakr (ra) ikki buvining ham meros ulushini teng qildi.

Another example of Ijtihad is that Abu Bakr (ra) gave a share of the inheritance to the mother‟s mother and not the father‟s mother. Some of the Ansar said to him: “You give inheritance to a woman from a deceased woman who would not inherit from her if she died. Yet you ignored a woman, who if she had died, would have inherited everything she left behind.” So Abu Bakr (ra) gave both grandmothers equal share in the inheritance.

Ijtihodning mashhur misollaridan biri Ali (r.a.) ning spirtli ichimliklarni ichish jinoyati uchun belgilangan jazo (hadd) haqidagi so‘zidir. U shunday degan: “Kim uni ichsa, behuda gapiradi, kim shunday qilsa, yolg‘on to‘qiydi. Shuning uchun uni yolg‘on to‘qiydigan kishi kabi jazolash lozim, deb hisoblayman.” Ali (r.a.) ichishni yolg‘on to‘qishga qiyosladi, chunki u Shar‘dan shuni angladiki, amalda sodir bo‘ladigan narsaga o‘xshash, sodir bo‘lishi ehtimol bo‘lgan narsani ham shu narsaga teng deb hisoblash mumkin.

A famous example of Ijtihad is what Ali (ra) said regarding punishment (Hadd) for the crime of drinking alcohol. He said: “Whoever drinks it will speak nonsense, and who did so would fabricate lies, so I see that he must be punished like the fabricator of lies.” Ali (ra) made an analogy between drinking and fabrication because he understood from Shar‟a that it could be considered that which is likely to happen to be the same as that which actually happens.

Bularning barchasi Sahoba davridagi ijtihad misollari va ijtihad masalasidagi Ijmo' as-Sahoba. Sahobalarning nass bo'lmagan hollarda ijtihadga murojaat qilganligi uzluksiz xabar (Tavotur) orqali sobit bo'lgan.37

All these are examples of Ijtihad from the time of the Sahabah and Ijma as-Sahabah on the issue of Ijtihad. The fact that the Companions resorted to Ijtihad in the absence of a text is established by continuous testimony (Tawatur).37

Al-Qurtubiy o‘zining tafsirida shunday deydi: “Sahobalar voqealarning hukmlari borasida hali ham ixtilof qilishda davom etdilar, garchi ular o‘zaro uyg‘unlikda qolgan bo‘lsalar ham.” Al-Bag‘dodiy o‘zining “Al-Faqih val-mutafaqqih” kitobida Umar ibn Abdul-Aziz’dan quyidagi so‘zni rivoyat qiladi: “Agar Muhammad ﷺ ashoblari o‘rtasida ixtilof bo‘lmaganida, men xursand bo‘lmagan bo‘lardim, chunki agar ular ixtilof qilmaganlarida, (biz uchun ixtilof qilishga) ruxsat bo‘lmas edi.”

Al-Qurtubi says in his Tafseer: “The Sahabah still continued to differ regarding the rules of the incidents, though they remained in harmony.” Al-Baghdadi reported the following saying of Umar b. „Abdul-‟Azeez in his book „Al-Faqeeh wal Mutafaqqih‟: “I would have not been pleased if the Ashab (companions) of Muhammad did not differ, because if they did not differ, there would not have been a permission (for us to differ).”