Lokacin da Umar (ra) ya zama Khalifa, duk wanda ya kasance daga cikin Sahabbai (ra) yana so ya yi hijira zuwa sababbin ƙasashen da aka 'yanta, sai ya nemi izinin Umar (ra). Idan aka roƙe shi, Umar (ra) zai ba da izini na wasu ƙayyadaddun watanni, bisa sharadin cewa za su dawo.

When Umar (ra) became the Khaleefah, if anyone from the Sahabah (ra) wanted to migrate to the newly liberated lands, he would have to take the permission of Umar (ra). Upon the request, Umar (ra) would grant a leave for a specified number of months on the condition that they would return.

Lokacin da Uthman (ra) ya zama Khalifa, ya bar Sahabbai (ra) su watse. Sahabbai (ra) suka fara barin Madina, suna tafiya zuwa yankuna kamar Arewacin Afirka, Sham, Kabul, har ma da Peking, yayin da wasu suka koma Makka. Misali, Ibn Mas'ood (ra) ya tafi Kufa, Abdur-Rahman bin Auf (ra) ya kai Peking, yayin da Abdullah bin Umar (ra) ya zauna a Madina. Sai dai, mafi yawan lokaci, manyan rukunonin Sahabbai (ra) guda biyu suna ko dai a Kufa ko a Madina.

When Uthman (ra) became the Khaleefah, he allowed the Sahabah (ra) to disperse. The Sahabah (ra) began leaving Madinah, heading out to regions such as North Africa, Sham, Kabul, and even Peking, while others went back to Makkah. For instance, Ibn Mas‟ood (ra) went to Kufah, Abdur-Rahman bin Awf (ra) reached Peking, while Abdullah bin Umar (ra) stayed in Madinah. However, for the most part, the two main groups of Sahabah (ra) were either in Kufah or Madinah.

Waɗanda muke kira Tabi‟iyyun su ne mabiyan da kuma abokan tafiyar wani Sahabi na musamman. Misali, Sa‟eed ɗan Musayyab, Nafi‟, da Salem ɗan Abdullah ɗan Umar sanannun Tabi‟iyyun ne waɗanda suka bi Abdullah ɗan Umar (ra). Yawancin Tabi‟iyyun ba Larabawa ba ne, don haka sun koyi harshen Larabci, kuma a wasu lokuta sun iya Larabci fiye da Larabawan kansu, kuma sun zama manyan masu ba da gudummawa ga Fiqhu.

Those whom we call the Tabi‟een were the followers and companions of a specific Sahabi. For example, Sa‟eed ibnu Musayeb, Nafi‟, and Salem ibn Abdullah bin Umar are well known Tabi‟een who followed Abdullah bin Umar (ra). Most of the Tabi‟een were not Arabs so they learned the Arabic language, and in some cases they learned the language better than the Arabs themselves, and became major contributors to Fiqh.

A cikin zamanin Tabi‟een, hanyoyi guda biyu manya na fahimtar nassi suka bayyana.

During the days of the Tabi‟een, two major methodologies of understanding the text arose:

a) Ahlel-Hadith (Mutanen Hadisi) a Madina.

a) Ahlel-Hadith (The People of Hadith) in Madinah.

b) Ahlur-Ra'yi (Mutanen Ra'yi) a Kufa.

b) Ahlel-Ra‟ee (The People of Reason) in Kufah.

Waɗanda suka bi Ahlul-Hadith (Mutanen Hadisi) suna da Hadisai da yawa a hannunsu, kuma sun dogara da Hadisi fiye da Qiyas, yayin da Ahlur-Ra'yi (Mutanen Ra'yi) suka fi dogara da Qiyas da ma'anoni da ke bayan nassi, amma ba su yi watsi da Hadisi ba ko kaɗan. Wani bambanci tsakanin makarantun biyu shi ne cewa Ra'yi a makarantar Ra'yi ya dogara ne akan Qiyas, yayin da a Madina Ra'yi ya fi dogara ne akan yin bayani mai zurfi game da nassin kansa.

Those who followed Ahlel-Hadith (The People of Hadith) had more Hadith at their disposal and relied on the Hadith more than on Qiyas, while Ahlel-Ra‟ee (The People of Ra‟ee) relied more on Qiyas and the meanings behind the text, but did not at all neglect the Hadith. Another difference between the two schools is that the Ra‟ee (reasoning) in the School of Ra‟ee was based on Qiyas while in Madinah Ra‟ee was based more on an elaboration of the text itself.

Daga cikin Tabi'in a Madina akwai Sa'eed ibnu Musayyab, Zuhri, Yahya, da Rabi'ah ar-Ra'iy, 'Urwa, Abu Bakr bin 'Ubaid bin Harith, Qasim bin Muhammad bin Abu Bakr, 'Ubaidullah, Sulaiman bin Yassar, Khaija bin Zaid bin Thabit. Sun karbi ilimin Fiqhu daga Abdullah bin Umar (ra). Sa'eed ibnu Musayyab an san shi da Al-Jareei (Mai fadin gaskiya a fili) ko wanda yake da karfin zuciya wajen yin Ijtihadi, yayin da aka kira Rabi'ah da Ar-Ra'iy saboda yawan yin Ijtihadi da yake yi.

Among the Tabi‟een in Madinah were Sa‟eed ibnu Musayeb, Zuhri, Yahya, and Rabiah-ar-Ra‟ie, „Urwa, Abu Bakr bin „Ubaid bin Harith, Qasim bin Muhammad bin Abu Bakr, „Ubaidullah, Sulayman bin Yassar, Khaija bin Zayd bin Thabit. They took their Fiqh from Abdullah bin Umar (ra). Sa‟eed ibnu Musayeb was known as Al-Jareei (The Outspoken) or the on who has guts to make Ijtihad, while Rabiah was called Ar-Ra‟ie because of his common practice of making Ijtihad.

Mutanen Madina sun kasance tare da Annabi ﷺ, kuma sun karɓi ayyukansa da maganganunsa ta hanya mai amfani sosai. Saboda haka, Ahlul Hadith (Mutanen Hadisi) suka fito a Madina.

The populace in Madinah had lived with the Prophet (saw) and took his (saw) actions and sayings in a more practical manner. Thus, Ahlel Hadith (People of the Book) emerged in Madinah.

Akwai kuma wata fahimta ta kuskure cewa Ahlel-Hadith (Mutanen Hadisi) suna bin Hadisi ne kawai ba tare da yin Ijtihadi ko kaɗan ba. Wannan da'awa ƙarya ce. Misali, Imam Malik bin Anas, wanda ya fito daga Makarantar Madina, yana yin Ijtihadi bisa Maslahah Mursalah fiye ma da Abu Hanifah, wanda ya fito daga Makarantar Kufa.

There is also a misconception that Ahlel-Hadith (The People of Hadith) used to only adhere to the Hadith without performing Ijtihad whatsoever. This claim is false. For example, Imam Malik bin Anas, who emerged from the School of Madinah, used to do Ijtihad according to Maslahah Mursalah even more than Abu Hanifah, who emerged from the School of Kufah.

Daga cikin Tabi'in a Kufa akwai Ash-Sha'bee, Hasan al-Basri, da Ibraheem an-Nakha'ee, Hammaad, Alqamah bin Qais, Masjood bin Ajdah. Wadannan Tabi'in sun karbi fiqhun su daga Ali bin Abi Talib (ra) da Abdullah bin Mas'ood (ra). Wasu daga cikin Tabi'in, kamar Ash-Sha'bee, an dauke su a matsayin Muhaddithai (malaman Hadisi).

Among the Tabi‟een in Kufah were Ash-Sha‟bee, Hasan al-Basri, and Ibraheem an-Nakha‟ee, Hammaad, Alqamah bin Qais, Masjood bin Ajdah. These Tabi‟een took their Fiqh from Ali bin Abi Talib (ra) and Abdullah bin Mas‟ood (ra). Some of the Tabi‟een such as Ash-Sha‟bee was considered Muhaditheen (Scholars of Hadith).

Mutanen Kufah (Iraƙi) sun fuskanci matsaloli da yawa, kamar ƙirƙirar hadisai, rikicin siyasa, da sauransu, kuma malamai sun yi matuƙar taka-tsantsan wajen tattara hadisai saboda yiwuwar a ƙirƙire su. Saboda waɗannan matsaloli, sau da yawa sun yi amfani da hankali wajen yin hukunci. Hankali (Ra'ee) a nan yana nufin ra'ayi da ake samu daga fahimtar nassi daban-daban. Don haka, sai suka zama sanannu da suna Ahlur-Ra'ee (Mutanen Hankali).

The populace in Kufah (Iraq) was experiencing many problems such as the fabrication of Hadith, political turmoil, etc., and the scholars were very careful in collecting Hadith due to the possibility of fabrication. Due to these problems, they often used reasoning. Reasoning (Ra‟ee) here implies opinion derived from different understandings of the text. Thus, they came to be known as Ahlel Ra‟ee (People of the Reasoning).

Kalmar Ra'ee a harshen Larabci tana nufin: ra'ayi. Saboda haka, wasu mutane suna ganin cewa kalmar Ahlur-Ra'ee (Mutanen Ra'ee) tana nufin mutanen da ke gabatar da ra'ayinsu. Wannan kuskure ne ga duk wanda ya yi imani cewa ra'ayinsu ya dogara ne akan son zuciyarsu. Ra'ayin da Ahlur-Ra'ee suka gabatar ya kasance ta hanyar Ijtihadinsu, wanda ya dogara ne akan hujjojin shari'a, watau Alkur'ani da Sunnah.

The word Ra‟ee linguistically means: opinion. Therefore some people think that the term Ahlel-Ra‟ee (The People of Ra‟ee) means the people who present their opinion. This is a misconception, to anyone who believes that their opinion was based on their desires. The opinion presented by Ahlel-Ra‟ee was through their Ijtihad, which was based on the legislative evidences, i.e. Qur‟an and Sunnah.

Annabi ﷺ ya ce:

The Prophet (saw) said:

"Allah ba ya cire ilimi bayan an ba ku shi, amma ilimi zai tafi ne da mutuwar malamai. Sa'an nan wasu mutane, masu jahilci, za su fara bayar da ra'ayinsu bisa ga son zuciyarsu, su batattu ne, kuma za su batar da al'umma." (Bukhari & Ahmad)

“Allah does not remove the „Ilm after it was given to you, rather the „Ilm would be removed with the death of the „Ulema. Then some people, who are ignorant, will start giving their Ra‟ee based on their desires and they are misled and will lead the Ummah astray.” (Bukhari & Ahmad)