当欧麦尔（愿真主喜悦他）成为哈里发时，如果圣门弟子中有人想迁往新近解放的土地，他必须先征得欧麦尔（愿真主喜悦他）的许可。收到请求后，欧麦尔（愿真主喜悦他）会批准其在规定的数月内离开，但条件是他们必须返回。

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.

当奥斯曼(ra)成为哈里发后,他允许众圣门弟子(ra)分散各地。圣门弟子(ra)开始离开麦地那,前往北非、沙姆、喀布尔等地区,甚至北京,其他人则回到了麦加。例如,伊本·麦斯欧德(ra)去了库法,阿卜杜勒-拉赫曼·本·奥夫(ra)到达了北京,而阿卜杜拉·本·欧麦尔(ra)则留在了麦地那。然而,大多数情况下,圣门弟子的两大主要群体要么在库法,要么在麦地那。

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.

我们称之为“Tabi‟een”（塔比尔人，即再传弟子）的人，是某位特定圣门弟子的追随者与同伴。例如，赛义德·本·穆塞耶卜、纳菲尔以及萨列姆·本·阿卜杜拉·本·欧麦尔，都是众所周知的塔比尔人，他们追随的是阿卜杜拉·本·欧麦尔（愿真主喜悦他）。大多数塔比尔人并非阿拉伯人，因此他们学习了阿拉伯语，有些人甚至比阿拉伯人自己学得更好，并成为伊斯兰教法学（Fiqh）的重要贡献者。

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.

在塔比仪（Tabi'een，再传弟子）时期，出现了两种主要的经文理解方法论：

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

a) 麦地那的艾赫勒·哈迪斯（圣训学派的人）。

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

b) 库法的Ahlel-Ra‟ee（有见解者/理性派）

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

那些追随"Ahlel-Hadith"(圣训派)的人掌握的圣训更多,比起类比推理(Qiyas),他们更多地依赖圣训;而"Ahlel-Ra'ee"(意见派)则更多地依赖类比推理以及经文背后的意义,但他们也丝毫没有忽视圣训。两派之间的另一个区别在于:伊拉克学派的"Ra'ee"(意见/推理)以类比推理为基础,而麦地那的"Ra'ee"则更多地建立在对经文本身的阐释之上。

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.

在麦地那的再传弟子中有赛义德·本·穆塞布、祖哈里、叶哈雅、拉比阿·拉伊伊、欧尔沃、艾布·伯克尔·本·欧拜德·本·哈里斯、伽西姆·本·穆罕默德·本·艾布·伯克尔、欧拜杜拉、苏莱曼·本·雅萨尔、胡艾佳·本·宰德·本·萨比特。他们的教法知识都来自阿卜杜拉·本·欧麦尔（愿真主喜悦他）。赛义德·本·穆塞布被称为“Al-Jareei”（直言者），即敢于进行伊computing ijtihad 的人；而拉比阿则因常常进行独立判断（伊智提哈德）而被称为“拉伊伊”（有见解者）。

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.

麦地那的民众长期与先知ﷺ共同生活，对先知ﷺ的行为和言语有着更为实际的领会与践行。因此，麦地那兴起了"艾赫勒·哈迪斯"（圣训派，直译为"圣训的家属"）。

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.

还有一种误解认为，Ahlel-Hadith（圣训派）只遵循圣训，完全不进行任何Ijtihad（独立思考推理）。这种说法是不实的。例如，出自麦地那学派的伊玛目马立克·本·阿奈斯，依据Maslahah Mursalah（公益原则）进行Ijtihad的程度，甚至超过出自库法学派的艾布·哈尼法。

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.

在库法的再传弟子中，有阿米尔·沙阿比（Ash-Sha‟bee）、哈桑·巴士里（Hasan al-Basri）、易卜拉欣·纳赫阿伊（Ibraheem an-Nakha‟ee）、哈马德（Hammaad）、阿尔勒马·本·盖斯（Alqamah bin Qais）、麦斯吉德·本·阿杰代（Masjood bin Ajdah）。这些再传弟子的教法知识，取自阿里·本·艾布·塔利卜（ra）和阿卜杜拉·本·麦斯欧德（ra）。其中一些再传弟子，如沙阿比，被视为圣训学者（Muhaditheen）。

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).

在库法(伊拉克),民众面临许多问题,例如圣训的伪造、政治动荡等。学者们因为担心圣训可能被伪造,因此在收集圣训时极为谨慎。由于这些问题,他们常常运用推理。这里的推理(Ra'ee)指的是基于对经文的不同理解而得出的见解。因此,他们被称为Ahlel Ra'ee(有推理之人)。

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'ee"在语言上的意思是"意见"。因此，有些人认为"Ahlel-Ra'ee"（"有意见的人"）一词指的是提出自己意见的人。这是一种误解，因为那些认为他们的意见是基于自身私欲的人，并不理解这一点。Ahlel-Ra'ee所提出的意见，是通过他们的Ijtihad（独立推理）得出的，而这种推理是以立法依据，即《古兰经》和《圣训》（Sunnah）为基础的。

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.

先知（愿主赐福他并使他平安）说： Wait — I must follow the rules: "(saw)" is an abbreviated honorific that should be replaced by ﷺ, and "Keep ﷺ exactly as it is, and (SWT) too" applies. The Prophet mention gets ﷺ once, and the "(saw)" honorific should not be written out. Correct output: 先知ﷺ说：

The Prophet (saw) said:

“安拉不会在知识已经赐予你们之后将其收回，而是知识会随着学者（乌里玛）的去世而消逝。之后会有一些无知的人出现，他们依据自己的私欲发表意见，他们自己迷失，也使乌玛走入歧途。”（布哈里、艾哈迈德）

“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)

欧夫·本·马立克·al-阿什贾仪传述：安拉的使者ﷺ说：

Awf b. Malik al-Ashja'i narrated that the Messenger of Allah (saw) said: