Apabila Umar (ra) menjadi Khalifah, sesiapa sahaja daripada kalangan Sahabah (ra) yang ingin berhijrah ke wilayah-wilayah yang baru dibebaskan, mereka perlu mendapatkan kebenaran Umar (ra) terlebih dahulu. Apabila diminta, Umar (ra) akan memberikan cuti untuk tempoh beberapa bulan yang ditetapkan, dengan syarat mereka akan kembali.

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.

Apabila Uthman (ra) menjadi Khalifah, beliau membenarkan para Sahabah (ra) untuk berpencar. Para Sahabah (ra) mula meninggalkan Madinah, menuju ke wilayah-wilayah seperti Afrika Utara, Sham, Kabul, dan juga Peking, manakala yang lain kembali ke Makkah. Sebagai contoh, Ibn Mas‟ood (ra) pergi ke Kufah, Abdur-Rahman bin Awf (ra) sampai ke Peking, manakala Abdullah bin Umar (ra) kekal di Madinah. Namun, kebanyakannya, dua kumpulan utama Sahabah (ra) berada sama ada di Kufah atau di Madinah.

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.

Mereka yang kita sebut Tabi‘een ialah pengikut dan sahabat kepada seorang Sahabi tertentu. Sebagai contoh, Sa‘eed ibnu Musayeb, Nafi‘, dan Salem ibn Abdullah bin Umar ialah Tabi‘een yang terkenal yang mengikuti Abdullah bin Umar (ra). Kebanyakan Tabi‘een bukan berbangsa Arab, lalu mereka mempelajari bahasa Arab, dan dalam sesetengah keadaan mereka mempelajari bahasa itu lebih baik daripada orang Arab sendiri, serta menjadi penyumbang utama kepada Fiqh.

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.

Pada zaman Tabi'in, dua metodologi utama dalam memahami teks muncul:

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

a) Ahlel-Hadith (Ahli Hadith) di Madinah.

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

b) Ahlel-Ra‟ee (Golongan Berakal) di Kufah.

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

Mereka yang mengikuti Ahlel-Hadith (Ahli Hadith) memiliki lebih banyak hadis yang dapat mereka gunakan dan lebih bergantung pada hadis daripada pada qiyas, sementara Ahlel-Ra‟ee (Ahli Ra‟yi) lebih bergantung pada qiyas dan makna di sebalik teks, tetapi sama sekali tidak mengabaikan hadis. Satu lagi perbezaan antara kedua-dua mazhab ini ialah ra‟yi (pertimbangan akal) dalam mazhab Ra‟ee adalah berdasarkan qiyas, manakala di Madinah ra‟yi lebih berdasarkan penghuraian terhadap teks itu sendiri.

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.

Di antara Tabi'in di Madinah ialah Sa'eed ibnu Musayeb, Zuhri, Yahya, dan 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. Mereka mengambil Fiqh mereka daripada Abdullah bin Umar (ra). Sa'eed ibnu Musayeb dikenali sebagai Al-Jareei (Yang Lantang Bersuara) atau orang yang berani membuat Ijtihad, manakala Rabiah dipanggil Ar-Ra'ie kerana kebiasaannya membuat Ijtihad.

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.

Penduduk Madinah telah hidup bersama Nabi ﷺ dan mengambil perbuatan serta perkataan baginda ﷺ dengan cara yang lebih praktikal. Maka, Ahlul Hadith (Ahli Kitab) muncul di Madinah.

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.

Terdapat juga salah faham bahawa Ahlul-Hadith (Ahli Hadith) dahulunya hanya berpegang kepada Hadith tanpa melakukan Ijtihad sama sekali. Dakwaan ini adalah tidak benar. Sebagai contoh, Imam Malik bin Anas, yang muncul dari Madrasah Madinah, banyak melakukan Ijtihad berdasarkan Maslahah Mursalah, lebih daripada Abu Hanifah yang muncul dari Madrasah Kufah.

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.

Di kalangan Tabi'in di Kufah terdapat Ash-Sha'bi, Hasan al-Basri, dan Ibrahim an-Nakha'i, Hammad, Alqamah bin Qais, Masruq bin Ajda'. Para Tabi'in ini mengambil fikih mereka daripada Ali bin Abi Talib (ra) dan Abdullah bin Mas'ud (ra). Sebahagian daripada Tabi'in, seperti Ash-Sha'bi, dianggap sebagai Muhaddithin (ulama hadis).

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).

Penduduk di Kufah (Iraq) menghadapi banyak masalah seperti pemalsuan Hadis, kekacauan politik, dan sebagainya, dan para ulama sangat berhati-hati dalam mengumpulkan Hadis kerana kemungkinan berlakunya pemalsuan. Disebabkan masalah-masalah ini, mereka sering menggunakan penaakulan. Penaakulan (Ra‟ee) di sini membawa maksud pendapat yang diperoleh daripada pemahaman yang berbeza terhadap teks. Oleh itu, mereka dikenali sebagai Ahlel Ra‟ee (Golongan Penaakulan).

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).

Perkataan Ra‟ee dari segi bahasa bermakna: pendapat. Oleh itu, sebahagian orang menganggap istilah Ahlel-Ra‟ee (Golongan Ra‟ee) bermaksud orang-orang yang mengemukakan pendapat mereka. Ini adalah salah faham bagi sesiapa yang beranggapan bahawa pendapat mereka berdasarkan hawa nafsu mereka. Pendapat yang dikemukakan oleh Ahlel-Ra‟ee adalah melalui Ijtihad mereka, yang berdasarkan dalil-dalil syariat, iaitu Al-Qur'an dan As-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.

Nabi ﷺ bersabda:

The Prophet (saw) said:

"Allah tidak mencabut ilmu setelah ia diberikan kepada kalian, tetapi ilmu itu akan dicabut dengan wafatnya para ulama. Kemudian akan muncul sebagian orang yang jahil, yang mulai memberikan pendapat (Ra'ee) mereka berdasarkan hawa nafsu, lalu mereka tersesat dan menyesatkan Ummah."(Bukhari & Ahmad)