不同的 Ahl al-Hadeeth（圣训学派）与 Ahl ar-Ra'i（观点学派）学者之间的分歧，可以追溯到若干政治因素，以及两个学派兴盛地区在社会文化背景上的差异。自最后一位正统哈里发阿里·本·阿比·塔利卜（‘Alee ibn Abee Taalib）起，伊斯兰国家的首都先迁往伊拉克，随后又迁往叙利亚。因此，希贾兹 106

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

在这些地区中,希贾兹(Hijaaz)较少受到国家中心地带的动荡和外来文化与思想涌入的影响。由于地处偏僻,希贾兹的生活依然悠闲而朴素。希贾兹也是先知ﷺ的故乡,是伊斯兰国家的诞生之地。因此,该地区保存了大量圣训,也积累了第一任三位哈里发艾布·伯克尔、欧麦尔和奥斯曼所作的丰富法律裁决。另一方面,伊拉克对穆斯林来说是一片新奇而陌生的土地。当伊斯兰国的首都设在那里时,它实际上成为了各种文化的大熔炉,产生了大量当时穆斯林学者经验之外的情况和事件。此外,由于定居在那里的圣门弟子人数很少,圣训在那里远不如在希贾兹那样丰富。事实上,伊拉克成为了伪造圣训的发源地,也是早期大多数偏离正道教派滋生的温床。由于无法依靠所引述圣训的真实性,伊拉克的学者们对圣训的依赖程度远低于希贾兹的学者。这些伊拉克学者认为可靠的少数圣训,也只有在满足非常严格的条件之后才被接受。这一发展的自然结果是,伊拉克的学派及其学者更多地依赖理性与逻辑,而非先知ﷺ所传述的逊奈。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