"Mazhab" so'zi "fiqh maktabi" degan ma'noni anglatadi. Quyida mazhablarning (fiqh maktablarining) mavjud bo'lishiga sabab bo'lgan ba'zi omillar keltirilgan.

The word Madhab means “school of Fiqh”. The following are some of the reasons for the existence of Madhahib (schools of Fiqh).

Bir mujtahid ma'lum bir hadisni sahih deb hisoblashi mumkin, boshqalari esa bunday hisoblamasligi mumkin. Buning sababi, hadis sahihligini baholash mezonlarida ularning turlicha qarashlari bo'lishidir.

One Mujtahid may consider a certain Hadith authentic while others may not. This is due to their differences in the criteria for judging the authenticity of the Hadith.

Misol:

Example:

„Amr ibn Shu‘ayb rivoyat qilgan hadisda aytiladi: Bir ayol bolasi bilan Payg‘ambar ﷺ huzurlariga keldi, qo‘lida ikkita oltin bilaguzuk bor edi. Payg‘ambar ﷺ dedilar: „Bularning zakotini berasizmi?“ U dedi: „Yo‘q.“ Payg‘ambar ﷺ dedilar: „Allohning bularni Do‘zax olovidan bo‘lgan bilaguzuklarga aylantirishini istaysizmi?“ Ba’zi olimlar bu hadisni sahih deb hisoblaydi, boshqalari esa isnodidagi zaiflik sababli uni zaif hadis deb biladi. Zeb-ziynatga zakot yo‘q deb aytgan olimlar: Oisha binti Abu Bakr (roziyallohu anho), Imom Jobir, Ibn Umar, Imom Molik, Imom Ahmad va Imom Shofi‘iy.

The Hadith narrated by Amr b. Shuaib which mentions: “A woman came to the Prophet (saw) along with her child with two gold bracelets in her hand. He (saw) said: „Do you give the Zakat upon these?‟ She said: „No.‟ He (saw) said: „Would you like that Allah makes them into bracelets of Fire?‟” Some scholars consider this to be an authentic Hadith, while others consider it a weak Hadith due to the weakness in the Isnad. The scholars who said that there is no Zakah on jewellery are Aisha bint Abu Bakr (ra) Imam Jabir, Ibn Umar, Imam Malik, Imam Ahmad and Imam Shafi‟i.

Bundan tashqari, bir mujtahid bir hadisni bilishi mumkin, boshqasi esa uni bilmasligi mumkin. Shu sababli mujtahidlar o'z shogirdlariga shunday derdilar: "Agar mendan ajralganingizdan keyin biror hadisni topsangiz va u men aytgan gapga zid bo'lsa, mening fikrimni tashlab, hadisga amal qilinglar."

Furthermore, one Mujtahid may know of a Hadith while another may not. It is due to this reason that the Mujtahideen used to say to their students, if you find a Hadith after you leave me, and it contradicts what I have told you, throw away my understanding and follow the Hadith.

Misol: Hayzli ayol tavof (Ka'bani aylanib tavof qilish) qilishi joiz emas. Shunga asoslanib, Umar (roziyallohu anhu) hayz Arafotdan keyin boshlangan bo'lsa ham, ayollarni hajni tugallashdan man qilar edi — holbuki, bu hajning eng muhim qismidir. Unga (roziyallohu anhu) Payg'ambar ﷺ shunga o'xshash holatlarda ayollarga hajni davom ettirishga ruxsat berganlari xabar qilinganida, Umar (roziyallohu anhu) keyinchalik taqiqni bekor qildi va ayolga hajini tugallashga ruxsat berdi.

Example: It is not permitted for a woman while she is menstruating to perform Tawaaf (circling around the Ka‟aba). Based on this, Umar (ra) used to forbid women from completing the Hajj even if the menstruating started after leaving Arafat, which is the most important part of the Hajj. When he (ra) was informed that the Prophet (saw) used to allow women to continue performing Hajj under similar situations, Umar (ra) subsequently lifted the ban, and allowed the woman to complete her Hajj.

Ba'zi olimlar bir sahoba (r.a.) ning fikrini shar'iy dalil sifatida qabul qilganlar, boshqalari esa sahobalarni mujtahid deb hisoblab, ularning shaxsiy fikrlarini shar'an majburiy deb bilmaganlar.

Some scholars accepted the opinion of one Sahabi as a legislative source, while others treated the Sahabah (ra) as Mujtahids whose individual opinions were not legally binding.

Ba'zi olimlar qiyosni (6.0-bo'limga qarang) qo'llagan, boshqalari esa istihsonni (7.5-bo'limga qarang) qo'llagan.

Some scholars practiced Qiyas (see section 6.0) while others practiced Istihsan (see section 7.5).

Ba'zi olimlar faqat Ijmo' as-Sahoba (sahobalarning ijmosi) ga tayangan bo'lsalar, boshqalari esa Ijmo' Ahlil Madina (Madina ahli), Ijmo' al-Mujtahidin (mujtahidlarning ijmosi) hamda oldinroq muhokama qilinganidek, ijmoning boshqa turlaridan ham foydalanganlar.

Some scholars used Ijma‟ as-Sahabah only, while others used Ijma‟ Ahlel Madinah (People of Madinah), Ijma‟ Al-Mujtahideen, and various other types of Ijma‟ as well as discussed earlier.

Ba'zi olimlar Maslahah Mursalah va boshqa qat'iy bo'lmagan usullarni qo'llashgan, boshqalari esa qo'llashmagan. Bu esa olimlar orasidagi ixtilofni yanada ko'paytirgan.

Some Scholars used Maslahah Mursalah and other non definitive principles while others did not. This contributed to more differences among the scholars.

Ba'zi olimlar matnning harfiy ma'nosini oldilar, ya'ni matnni uning zohiriy ma'nosida qabul qilib, chuqurroq ma'nolarni qabul qilishdan bosh tortdilar. Ushbu olimlarning ba'zilari Zohiriylar deb atalgan, ya'ni matnlarning faqat zohiriy ma'nolarini olganlar.

Some scholars took the literal understanding of the text, meaning that they took the text at its surface value, refusing to take deeper understandings. Some of these scholars were called Zahiris, or those who took only the apparent meanings of the texts.

Zohir ma'noga qo'shimcha ravishda, ba'zi olimlar matnlarda chuqurroq va yashirin ma'nolarni ham anglaganlar.

In addition to the apparent meaning, some Scholars took deeper and implicit meanings in the texts.

Buyruqlarning shakllari va turlarini talqin qilishda farqlar mavjud edi. Masalan, soqol haqidagi hadis borasida olimlar orasida bu hadis farz, mandub yoki mubah buyruqni ko'rsatadimi, degan masalada ixtilof bor. Masalan, Ibn Taymiyya va Ibn Hazm uni farz deb aytganlar. Ibn Qudama, Shavkoniy, an-Navaviy va Qoziy Iyoz esa uni mustahab deb aytganlar. Qoziy Abu Bakr Ibn al-Arabiy va Imom Qurtubiyning fikri esa uning faqat ruxsat etilgan ekanligi edi.

There were differences in interpreting the forms and types of commands. For example, in the Hadith regarding the beard, there is a difference of opinion among the Scholars regarding whether the Hadith indicates Fard, Mandub or Mubah commands. For example, Ibn Taymiyya and Ibn Hazm said it is Fard. Ibn Qudamah, Shawkani, an-Nawawi and Qadi Iyad said it is recommended. Qadi Abu Bakr Ibn al-Arabi and Imam Qurtubi‟s opinion was that it is only permitted.

Bu arab matnini tushunishdagi farqdan kelib chiqishi mumkin, chunki arab tilidagi matn bir nechta ma'noni anglatishi mumkin. Misol uchun, Alloh (swt) Qur'onda shunday deydi: "Talоq qilingan ayol uch quruʼ kutishi kerak" (TMQ Al-Baqara: 228).

This may be due to a different understanding of the Arabic text where it offers more than one meaning. As an example, Allah (swt) says in the Qur‟an, in translation: “The divorced woman should wait for a period of three Quru” (TMQ Al-Baqarah: 228)

Quru‟ lug‘aviy ma’noda hayz davrining boshlanishini ham, tuhr davrining boshlanishini ham anglatishi mumkin. Hayzning boshidan hisoblangan uch quru‟ bilan tuhrning boshidan hisoblangan uch quru‟ o‘rtasidagi farq taxminan 7 dan 15 kungacha bo‘ladi.

Quru‟ linguistically could mean the beginning of the menstruation period, and it could also mean the beginning of the purity period. The difference between these three Quru‟s from the beginning of menstruation and three Quru‟s from the beginning of the purity period is about 7 to 15 days.

Ba'zi olimlar "Quru'" so'zi "tozalanish davri" ma'nosini anglatadi, deydilar, chunki Payg'ambar (saw) bir ayolga tozalanish davrini kutishni buyurgan hadis bor. Boshqa olimlar esa bu hadisning sahih emasligini aytib, Qur'ondagi "quru'" so'zini hayz boshlanishi ma'nosida tushunadilar.

Some scholars say Quru‟ means the purity period because of a Hadith in which the Prophet (saw) instructed a woman to wait for the purity period. Other Scholars say that this Hadith is not authentic considered the Qur‟an to mean the beginning of menstruation.

Bundan tashqari, shuni esda tutish kerakki, matnni tushunish darajasi va fikrlash chuqurligi har bir inson uchun turlicha. Bu farqlar Allohning yaratishidagi tabiiy jihat va Uning (SWT) rahmatidir.

Besides all of this, one has to remember that the level of understanding of the text and the depth of thinking varies from one individual to another. These differences are a natural aspect of Allah‟s creation and a mercy from Him (swt).

Shu sabablarga ko‘ra turli olimlar turli fiqh maktablarini shakllantirganlar. Ularning ba’zilari shogirdlarga ega bo‘lib, shogirdlari ustozlarining matnni tushunishini yozib olganlar, bu yozuvlar ularning mazhablari deb hisoblangan. Bular Abu Hanifa, Molik, Shofi‘iy, Ibn Hanbal, Ja‘far va Zayd. Boshqa olimlarning esa shogirdlari ularning matnni tushunishini yozib olish imkoniyatiga ega bo‘lmagan, jumladan: al-Avzo‘iy, al-Hasan al-Basriy, Sufyon as-Savriy, Ibn Jarir at-Tabariy, Lays va boshqalar.