在阿拔斯王朝的这一时期,编写伊斯兰教法(Fiqh)书籍的体例逐渐形成,并成为标准,至今仍在沿用。各类问题被归入主要标题之下,主要标题又归于各章之中,每一章代表伊斯兰教法的一个重要主题。甚至章节的编排顺序也趋于规范化。作者们首先论述信仰(Eemaan)之后的四根支柱,因为信仰已在伊斯兰教义学著作中讨论。在论述了洁净(Tahaarah)和礼拜(Salaah)、斋戒(Sawm)、天课(Zakaah)和朝觐(Hajj)的相关律例和问题之后,他们接着讲婚姻(Nikaah)和离婚(Talaaq),然后是买卖(Bay')，最后是礼仪(Aadaab)。在讨论这些问题时,任何一个教法学派的作者都会列出本派立场所依据的各种证据,同时驳斥其他教法学派的论点。

During this segment of the ‘Abbaasid rule, a format for writing Fiqh books evolved. This format became a standard, which has remained in practice until today. The various issues were grouped under main headings and the main headings under chapters, each of which represented a major topic from Sharee’ah. Even thr door of the chapters became standardised. The authors would begin with the four pillars after Eemaan (faith), since Eemaan was dealt with in books of Islamic theology. After treating the laws and issues concerning Tahaarah (hygiene) and Salaah (prayer), Sawm (fasting), Zakaah (poor tax) and Hajj (pilgrimage), they would proceed on to Nikaah (marriage) and Talaaq (divorce), then Bay’ (business transactions) and then Aadaab (etiquette). In dealing with any of these issues, and author from any one Madh-hab would mention the different proofs used by all of the Madh-hab’s position, while refuting the arguments of the other Madh-habs.

在早期盛行的诸多教法学派中，大多数已经消失，只有四个保留了下来。

1. The majority of the Madh-habs, which flourished during the earlier periods, disappeared and only four remained.

2. 各学派（madh-hab）达到了其系统化与组织化的最终形态。

2. The Madh-habs reached their final form of systemization and organization.

3. 超出学派框架的独立判断（Ijtihaad）被搁置，取而代之的是学派内的独立判断（Ijtihaad Madh-habee）。

3. Ijtihaad beyond the structure of the Madh-hab was dropped and Ijtihaad Madh-habee took its place.

4. 比较教法学（Comparative Fiqh）虽已兴起，但其实质上被用来推进教派观念。

4. Comparative Fiqh arose, but was used essentially to advance sectarian ideas.