CONSIDERING THE REDEFINITION OF SUNNAH ABŪ RAYYAH BASED ON THE POLES OF AL-MA'ĀJIM, AL-QUR'ĀN, HADĪTH AND THE TERMINOLOGY OF THE ULAMĀ'

Abstract

Sunnah realistically evolved historically. From the first century Hijri to the thirteenth century Hijri did not experience any problems According to J. Koren and Y.D. Nevo, there are two approaches to Western Studies on the history of early Islam. First, the traditional approach, limiting the field of research to Islamic sources and testing them in the way of Islamic scientific tradition. Second, the revisionist approach, analyzing the field of research on various Islamic literature with source-critical methods and making contemporary non-Arabic literature, archaeological findings, epigraphy, and numismatics as historical evidence that is not studied by traditional schools. The redefinition of the sunnah claimed by Abū Rayyah, in reality only re-examines its predecessors (insider and outsider researchers) and has implications for the rejection of thousands of ḥadīth mutawātir and the collection of kitāb fiqh codified by madzhab imams both in law, morality and other religious instructions. Abū Rayyah's thinking in the study of ḥadīth is indeed very significant even though it reaps pros and cons. He can be seen as a contributor to the development of ḥadīth studies which was adopted and developed by contemporary Muslim scholars such as Maḥmūd Shaltūt, Sulaimān al-Nadawī, Shaḥrūr, 'Abd al-Jawwād Yāsīn and Jamāl al-Bannā. But on the other hand, it was rejected by the majority of scholars, because it had implications for the rejection of thousands of ḥadīth mutawātir and the collection of kitāb fiqh codified by madzhab imams both in law, morals and other religious instructions.