Bambancin hanyoyin malaman Ahl al-Hadeeth da Ahl ar-Ra'i za a iya komawa zuwa wasu dalilai na siyasa tare da bambancin yanayin zamantakewa da al'adu na yankunan biyu da makarantunsu suka bunkasa. Tun daga zamanin Khalifa na ƙarshe mai adalci, 'Alee ibn Abee Taalib, aka mayar da babban birnin ƙasar Musulunci zuwa Iraki sannan zuwa Sham. Saboda haka, Hijaaz

The Different approaches of the Ahl al-Hadeeth and Ahl arRa’I scholars may be traced to certain political factors combined with the differing socio-cultural backgrounds of the two areas in which their schools of thought flourished. From the time of the last Righteous Caliph, ‘Alee ibn Abee Taalib, the Cpital of the Islamic state was shifted first to Iraqand then to syria. Thus, the Hijaaz 106

Ba a shafe shi sosai daga hargitsi da shigowar al'adu da ra'ayoyin baƙi da suka faru a tsakiyar daular ba. Rayuwa a Hijaaz ta ci gaba da kasancewa mai sauƙi da kwanciyar hankali, saboda keɓewarta. Hijaaz kuma ita ce gidan Manzon Allah ﷺ, kuma wurin haihuwar daular Musulunci. Saboda haka, Hadisai sun yi yawa a wannan yankin, haka nan akwai dimbin hukunce-hukuncen shari'a da halifofi uku na farko, Abu Bakr, 'Umar, da 'Uthmaan, suka yanke. A gefe guda kuma, Iraƙi ƙasa ce sabuwa kuma baƙuwa ga Musulmai. Lokacin da aka kafa babban birnin daular Musulunci a can, ya zama tamkar tukunyar narkar da al'adu daban-daban, kuma hakan ya haifar da abubuwa da al'amura masu yawa da ba su cikin abin da malaman Musulmai na zamanin suka sani. Bugu da ƙari, saboda yawan Sahabbai da suka zauna a can ya yi ƙanƙanta, Hadisai ba su samuwa a can sosai kamar yadda suke a Hijaaz. Hakika, Iraƙi ta zama wurin haihuwar Hadisai na jabu, kuma wurin renon mafi yawan ƙungiyoyin ɓatattu na farko. Da yake ba za su iya dogara da ingancin Hadisin da aka ruwaito ba, malaman Iraƙi sun fi dogara da hankali da hujja, fiye da yadda malaman Hijaaz suka dogara da Hadisi, kuma sun karɓi kaɗan daga Hadisan da suka ɗauka ingantattu ne kawai bayan cika sharuɗɗa masu tsauri sosai. Sakamakon wannan ci gaba ta halitta shi ne cewa makarantar tunanin Iraƙi da malamanta sun fi dogara ga hankali da hujja fiye da Sunnar Manzon Allah ﷺ da aka ruwaito.107

was spared much of the turbulence and influx of foreign cultures and ideas which took place at the center of the state. Life in the Hijaaz continued to be easy-going and simple, due to its isolation. The Hijaaz was also the home of the Prophet (s.w.) and the birth-place of the Islamic state. Consequently, there was an abundance of Hadeeths in this region as well as a wealth of legal rulings made by the first three caliphs, Abu Bakr, ‘Umar, and ‘Uthmaan. On the other hand, Iraq was a new and strange land for Muslims. When capital of the Islamic State was stationed there, it became a virtual melting pot of various cultures and gave rise to a great number of situations and events, which were outside the experience of Muslim scholars of the time. Furthermore, because the number of Sahaabah who settled there was small, Hadeeths were not nearly as available there as in Hijaaz. Indeed, Iraq became the birth-place of fabricated Hadeeth as well as the breeding ground for most of the early deviant sects. Not being able to rely on the validity of quoted Hadeeth, the scholars of Iraq tended to rely on Hadeeth, to a lesser extent than did the scholars of the Hijaaz. The few Hadeeths which these Iraqi scholars considered accurate were only accepted after the fulfillment of very strict conditions. The natural result of this development was that the Iraqi school of thought and its scholars depended more on reason and logic than on the narrated Sunnah of the Prophet (s.w.).107