Umar (ra) halifa bo'lgach, agar Sahobalardan biror kishi yangi ozod qilingan yerlarga ko'chib bormoqchi bo'lsa, u Umar (ra) dan ruxsat olishi kerak edi. So'rov bo'yicha Umar (ra) belgilangan oylar soniga ruxsat berar edi, shart bilan ular qaytib kelishi kerak edi.

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.

Usmon (roziyallohu anhu) xalifa bo‘lgach, sahobalarga (roziyallohu anhum) tarqalib ketishga ruxsat berdi. Sahobalar (roziyallohu anhum) Madinadan chiqib, Shimoliy Afrika, Shom, Kobul va hatto Pekinggacha bo‘lgan hududlarga yo‘l olishdi, boshqalari esa Makkaga qaytib ketishdi. Masalan, Ibn Mas‘ud (roziyallohu anhu) Kufaga bordi, Abdurrahmon ibn Avf (roziyallohu anhu) Pekingga yetib bordi, Abdulloh ibn Umar (roziyallohu anhu) esa Madinada qoldi. Shunga qaramay, sahobalarning ikki asosiy guruhi ko‘pincha Kufada yoki Madinada bo‘lishdi.

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.

Tobiinlar deb ataladiganlar ma'lum bir sahobiyning shogirdlari va izdoshlari bo'lganlar. Masalan, Sa'id ibn Al-Musayyab, Nofi' va Solim ibn Abdulloh ibn Umar Abdulloh ibn Umarga (roziyallohu anhu) ergashgan mashhur tobiinlardir. Tobiinlarning aksariyati arab bo'lmagan edi, shuning uchun ular arab tilini o'rgandilar va ba'zi hollarda arablarning o'zlaridan ham yaxshiroq bilib oldilar hamda fiqhning yirik hissadorlariga aylandilar.

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.

Tobiinlar davrida matnni tushunishning ikkita asosiy uslubi paydo bo‘ldi:

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

a) Madinadagi Ahlel-Hadis (Hadis ahli).

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

b) Kufadagi Ahlur-ra'y (Aql egalari).

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

Ahlul-Hadis (Hadis ahli) tarafdorlari ko‘proq hadislarga ega bo‘lib, qiyosdan ko‘ra hadislarga ko‘proq tayangan edilar, Ahlur-Ra’y (Ra’y ahli) esa qiyosga va matnning ortidagi ma’nolarga ko‘proq tayangan, lekin hadisni hech qachon e’tibordan chetda qoldirmagan edilar. Ikki maktab o‘rtasidagi yana bir farq shundaki, Ra’y maktabidagi ra’y (mulohaza yuritish) qiyosga asoslangan bo‘lsa, Madinadagi ra’y ko‘proq matnning o‘zini sharhlashga asoslangan edi.

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.

Madinadagi tobeʼinlar orasida Saʼid ibn Musayyab, Zuhriy, Yahyo, Rabia ar-Ra’iy, Urva, Abu Bakr ibn Ubayd ibn Horis, Qosim ibn Muhammad ibn Abu Bakr, Ubaydulloh, Sulaymon ibn Yasor va Xoija ibn Zayd ibn Sobit bor edi. Ular fiqhni Abdulloh ibn Umar (roziyallohu anhu)dan olganlar. Saʼid ibn Musayyab al-Jariy (jasur) yoki ijtihod qilishga jur'ati bor kishi deb tanilgan edi, Rabia esa ijtihodni odatiy amaliga aylantirgani uchun ar-Ra’iy deb atalgan.

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.

Madinadagi aholi Payg'ambar ﷺ bilan birga yashagan va uning ﷺ amallari hamda so'zlarini ko'proq amaliy tarzda qabul qilgan. Shunday qilib, Madinada Ahlul Hadis (Kitob ahli) paydo bo'ldi.

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.

Ahli-hadislar (Hadis ahli) faqat hadisga amal qilib, umuman ijtihod qilmagan, degan noto'g'ri fikr ham mavjud. Bu da'vo asossizdir. Masalan, Madina maktabidan chiqqan Imom Molik ibn Anas Maslahai mursala asosida ijtihod qilgan, bu jihatdan u Kufa maktabidan chiqqan Abu Hanifadan ham ko'proq ijtihod qilgan.

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.

Kufada tobiinlar orasida Sha'biy, Hasan al-Basriy va Ibrohim an-Nakha'iy, Hammod, Alqama ibn Qays, Masrud ibn Ajda bor edi. Bu tobiinlar fiqhni Ali ibn Abu Tolib (r.a.) va Abdulloh ibn Mas'ud (r.a.) dan olganlar. Tobiinlarning ba'zilari, masalan, Sha'biy, muhaddislar (hadis olimlari) hisoblangan.

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).

Kufa (Iroq) aholisi hadislarning soxtalashtirilishi, siyosiy tartibsizliklar va boshqa ko‘plab muammolarni boshdan kechirardi, shu sababli olimlar soxtalashtirilish ehtimoli tufayli hadislarni to‘plashda juda ehtiyotkor bo‘lishardi. Bu muammolar tufayli ular ko‘pincha ra’yga tayanishardi. Bu yerda ra’y (Ra‟ee) matnni turlicha tushunishdan kelib chiqqan fikrni anglatadi. Shu sababli ular Ahlur-ra’y (ra’y egalari) nomi bilan tanilib qolishdi.

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).

"Ra'iy" so'zi lug'atda: fikr, mulohaza degan ma'noni anglatadi. Shu sababli ba'zi kishilar "Ahlur-ra'iy" (ra'iy ahli) atamasini fikr bildiruvchi kishilar, deb tushunadilar. Bu noto'g'ri tushuncha bo'lib, o'z fikrini nafsining xohishlariga asoslangan deb hisoblovchi har bir kishi uchun xatodir. Ahlur-ra'iy bildirgan fikr esa ularning ijtihodi orqali bo'lgan bo'lib, bu ijtihod shariat dalillariga, ya'ni Qur'on va Sunnatga asoslangan edi.

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.

Payg'ambar ﷺ shunday dedilar:

The Prophet (saw) said:

"Alloh sizlarga berilgan ilmni olib qo'ymaydi, balki ilm ulamolarning vafoti bilan olib qo'yiladi. Shundan so'ng, johil kishilar paydo bo'lib, o'z xohishlariga ko'ra ra'y bera boshlaydilar, ular o'zlari adashadilar va ummatni ham adashtiradilar." (Buxoriy va Ahmad)