RE-SHARAH OF HADITH AS A NEW ISLAMIC SCIENCE: AN APPLICATION OF THOMAS KUHN’S SCIENTIFIC REVOLUTION PARADIGM

This article discusses the use of Thomas Kuhn’s paradigm of the scientific revolution in presenting the discourse of re-syarah hadith which has been less objective in addressing the social problems of the people. The description of Kuhn’s framework of thought on the revitalization of the hadith scribe is quite extensive, including the stages in providing an overview to give birth to a breakthrough in the science of hadith from the time of the companions to the rapid development of hadith in the 2nd to 3rd centuries. By starting from the questions, first, what is the framework of Thomas Kuhn’s scientific revolution, second, what are the basic assumptions of the need for rewriting hadith in the current era, third, how is the application of Thomas Kuhn’s scientific revolution paradigm in the discourse of rewriting hadith. The type of research used in this analysis is idea analysis with a library research approach. Typically, this research centers on two data models, namely primary data and secondary data. By applying the study of the


Introduction
The discourse on science has never been completed at any time by scientists, this is due to uncertainty and dissatisfaction with the existing epistemology (Sahbana, 2022, p. 32).The progress of science not only provides historical traces but presents the spirit of how science must be born every time and is relevant to the state of human civilization (Ramadhani, 2021, p. 86).Likewise in Islam, the knowledge of the people based on the Qur'an and Hadith must continue to be developed to produce new knowledge so that Islamic science is not considered static and can answer actual phenomena in human social civilization today (Hasyim, 2013, p. 128).The utilization of reason becomes important for the reformulation of the Prophet's hadith.Because humans are endowed with reason by God to develop the knowledge that He and His Messenger provide (Anam, Yusuf & Saada, 2022, p. 16).One of the concrete steps to provide ideas in developing and giving birth to new interpretations in the Prophetic traditions is the application of Thomas Kuhn's structure of thinking.The ideas presented by Kuhn provide great impact and implications to create and form a new paradigm of science whose context is no longer relevant to us today (Almas, 2018, p. 90).Therefore, the structure of Thomas Kuhn's scientific revolution paradigm becomes a starting point to provide ideas and re-sketch hadith in a 21 st -century contextualist manner.
The analysis of Hadith Re-Sharah as a new Islamic science from Thomas Kuhn's perspective is an analysis that has not been carried out by researchers from scientists and academics.The research found applies

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the Thomas Kuhn paradigm in explaining the study of Islamic science such as the relevance in the implementation of ijma' in presenting a new understanding of Islamic law, the study of the interpretation of the Qur'an, which was conducted by (Effendi, 2020;Mamnunah & Sauri, 2020;Putra, 2015;Ulya & Abid, 2015).Kuhn's scientific revolution paradigm is not only applied in researching Islamic studies, some use it in explaining the law in Indonesia such as Erisa Ardika Prasada (2015).And finally, the application of Kuhn's paradigm structure in describing the scientific revolution and reflections on the field of education studied by Fia Alifah Putri and Wahyu Iskandar (2020).In the literature that the author has read, the issue of applying Kuhn's framework to the study of Islamic epistemology only provides a descriptive discussion, none of which aims specifically to provide new ideas in producing interpretations of the Prophet's hadith.The study that attaches the correlation of Thomas Kuhn's paradigm in reformulating the Hadith commentary which is currently in a static and lifeless state in answering the social problems of today's society is a study that has escaped the attention of scholars.This is where this paper becomes relevant to read.
Based on the shortcomings of the research that the author has mentioned above, the article aims to show that the epistemology in Islam, namely the Prophetic Hadith, must be re-disassembled and reshared to give birth to a more established and relevant interpretation in the 21st century.This method is shown with the framework of Thomas Kuhn's thought and then this idea is strengthened by drawing on the views of Abdullah Saeed and Fazlurrahman as a spur to dismantle the hadith that has been stagnant.Along with these shortcomings, there are The type of research used in this analysis is idea analysis.
Distinctively, this research centers on two data models, namely primary data and secondary data.Primary data that becomes the author's reference are hadith texts that are considered rigid and stagnant in their understanding and meaning, wa bi al-specifically social hadiths.
Secondary data is obtained through literature related to the theme of the study such as articles, journals, and books.These data are then processed and correlated to provide ideas for the revitalization discourse of hadith scribes contextually.The study applied in this research is an ideological interpretation study that seeks to contextualize hadiths that are depictions of the early Islamic period with the current 21 st -century Islamic period.The application of the concept of Kuhn's paradigm as shown in the title of this paper is used to show that the current hadith is not so dynamic and objective in answering the problems of the times, hence the utilization of Kuhn's paradigm becomes significant in exposing the outdated hadith in the context of civilization.

Intellectual Biography of Thomas S. Kuhn
Thomas S. Kuhn was born in Cincinnati, Ohio on July 18, 1922, and died in Cambridge, Massachusetts, United States on June 17, 1996.Samuel L. Kuhn and Minette Strook Kuhn were the parents of Thomas Kuhn.His father was an industrial engineer (Ulya & Abid, 2015, p. 252), and his mother was a journalist and writer who came from a family in New York City, USA (Sabila, 2019, p. 82) (Adawiyati & Budiarti, 2022, p. 108-109).
For his intelligence and expertise in the field of history of science, he was awarded the title of Professor in 1979, then in 1991 when he was assigned to teach the previously mentioned, again he was awarded the title of Professor for the umpteenth time for his shrewdness and breadth of knowledge that Kuhn has.He left an extraordinary scientific trail, and until now the science that has been born by Kuhn provides a substantial function among mankind, and inevitably the Muslims also use Kuhn's paradigm to revolutionize things that are problematic in life.Right at the age of 73 (June 17, 1996), Kuhn breathed his last after he struggled against cancer he suffered (Istiqomah, 2022, p. 75).
Many people know Kuhn as an American physicist and philosopher.This is because of his extensive writings on the history of science and he also developed ideas that have a significant role in sociology and philosophy of science.One of his works that is well known among philosophers of science and other leading scientific groups is The Structure of Scientific Revolution, 1962.This work of Kuhn's writing became famous and gave attention and good reception due to his thoughts that examined the history and philosophy of science with his methods and theories on paradigms and scientific revolutions.This is the main purpose and reference for scientists to study Kuhn's writing in the 60s until the world's progress in the field of contemporary science (Istiqomah, 2022) (Farid, 2021, p. 85).

Basic Assumptions of Kuhn's Thought
Looking at the 20th century scientific knowledge states that Thomas Kuhn's theory of the scientific revolution separately has opposition from philosophical groups known as logical positivism or logical empiricism.The group that states their understanding of logical positivism is an illustration of the ignorance of empirical foundationalism (a view of a belief that is based on the results of experience).According to Kuhn, everything regarding knowledge must be clearly and systematically corrected in every observation report.Furthermore, in this view, Kuhn explains that there is no genuine scientific revolution or simply that scientific development must accompany the "developmentby-accumulation" model (in this case the goal is the expansion of the collection of observable facts) that Kuhn expressly rejects this concept (Friedman, 2003, p. 19).If we accept Kuhn's theory, then scientific progress is characterized by significant social change.Scientific progress is characterized by the existence of different views that are very incompatible with empiricism which is so naive.So it is not surprising that Kuhn's theory of the scientific revolution is standardly used as a major factor in the demise of empirical logic (Giere, 1988, p. 32).
A theory of thought must have a background that underlies the birth of an ideology, as well as the thoughts of Thomas Kuhn.The construction of Kuhn's thought was initially based on his attention to the field of philosophy of science.Kuhn's efforts in giving birth to his thoughts followed in the footsteps of his young coworkers and other associates at Harvard University for three years.During this period,

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Kuhn gave a full dedication to himself to understanding the history of science, in between his time studying the history of science, he also studied various forms of writing from various figures.And this writing has a major influence on Kuhn's thinking.These figures include Alex Andre Koyre, Emile Meyerson, Helene Metzger, and Anneliese Maier (Supriyadi, Natsir & Haryanti, 2022, p. 398).
Get to know Thomas Kuhn's paradigm more closely, the paradigm in English is interpreted as an absorption word from Latin, namely paradigm with the meaning of a pattern or motif.In Greek, it is called paradeigma, which is equaling/equalizing.The word paradigm is divided into two parts, namely para, and deiknunai.Para means next to/ beside, while deiknunai is to show (Abubakar, 2020, p. 48-49).Likewise, in the Big Indonesian Dictionary, it is defined as a style of philosophy of science and a framework for thinking (Setiawan, n.d.).Issue paradigms, The paradigm is the broadest unit consensus within science and serves to differentiate one scientific community or subcommunity from another.It subsumes, defines, and interrelates the exemplars, theories, and method and instruments that exist within it (Ritzer, 2014(Ritzer, , p. 1151))."

George
From the explanation of the paradigm given by Ritzer, it is

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interesting to note that there is a correlation between paradigm and philosophy.Philosophy is a component of the paradigm that covers a wide range.In other words, the paradigm can span two to three theories, as well as from various portraits that have differences from the central topic of attention, methods, tools, and models (Abubakar, 2020, p. 49-50).
Thomas S. Kuhn explains what the perception of a paradigm is, that it is an acceptable representation of actual scientific practice.It also includes rules, synthesis, application, and tools that can produce a common consensus so that it applies as a first sanad system in conducting a scientific exploration.In the context of objective scientific assessment, Kuhn provides a distinction into two characteristics, first, proposing new perspectives and elements or it can also be said to come out of existing structures or have been stable before.Second, recommend new complications that are still transparent and have not been updated (Digarizki & Anang 2020, p. 27).From a scientific perspective, paradigms act in observing and examining the progress of science in their respective settings.In other words, paradigms are epistemological discussions that are debated by the scientific population and academics to trace the bright spots regarding the rationality of science.And the paradigm at the time of its progress, gave birth to characteristics that are unique enough to show the style of view of phenomena that require continuous thinking to reach the latest peak (Takdir & Arif, 2022, p. 152).
Paradigms always force humans to make continuous changes and developments.One form of transformation given by the paradigm to humans is the presence of the history of human activity from the era of myth to the era of logos.It is interesting to note that transformation will not occur if there is no revolution carried out by humans to give birth to something new in the previous life.In other words, every change that occurs must have a historical background of why the transformation

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occurs.This is what made Kuntowijoyo, a historian from Yogyakarta, Indonesia, create a historical methodology, in the form of derivations regarding the essence of science.This issue was formulated by Kunto as a form of an answer to a sector that cannot be generalized and does not belong to the area of science.Because science has a uniqueness that can be abstracted, intellectuals can work on a projection of what will probably take place in the future (Takdir & Arif, 2022).And Kuhn considers that the birth of a new paradigm occurs when the transition in life from myth to logos, and this is said to be the beginning of the progress of science.
In elementary terms, Kuhn illustrates the progress of science as follows (Qadafy, 2014, p. 50): Kuhn outlines the history of science and breaks it down into three stages, the first stage (is pre-paradigm), at this stage some circumstances have not been able to give birth/find a discovery, so at this stage, it continues to explore to realize a definite paradigm.In the process of exploring the paradigm, science has begun to be achieved, but it is still empty and not strong enough to be used.Therefore, this stage is a very long process.In this era, the study of science on certain matters was carried out without a specific direction and object.At this stage also, many ideologies were born and joined together and denied

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one another, having their perceptions of a basic problem in science and what parameters should be applied to survey theories (Putra, 2015, p. 6).
The second stage (Normal Science), in this stage normal science describes a phenomenon symbolized by the stability and capability of the sciences when intellectuals act on a paradigm that they believe in.The success of this stage passes from definite scientific research in a certain period that the scientific group at that time believes is the basis for subsequent objective activities (Kuhn, 1996, p. 11).So normal science is no longer a problem and debate among rational groups, this is because normal science has been tested for validity through various studies conducted by previous figures.
The third stage (Anomaly and Crisis), this stage provides an explanation where a situation to find discoveries is no longer a central hope and problem.The opening of ignorance causes a reduction in consensus on the worldview (worldview) so that it is heading toward expiration.In this era, anomalies break the paradigm that has entered an essentially superior stage, although there is no valid assumption that can command academics to carry out the transmutation of the paradigm (Nurkhalis, 2012, p. 220).The emergence of the anomaly stage is also followed by the birth of the crisis stage.In this crisis phase, the paradigm begins to not be believed in its validity.The crisis process occurs so strongly that it creates a new bridge to bring the paradigm to the threshold of revolution (Sahbana, 2022, p. 37).
In the fourth stage (new paradigm), in this last stage, the paradigm has been born with its perfect integrity.However, the revolution against the paradigm at this stage did not go so perfectly, because some intellectuals and rational groups at this time did not easily accept the new paradigm.Kuhn revealed that for a new paradigm to be accepted

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easily in people's lives, it must be scientifically proven.The main reason why academics and scientific groups do not easily accept paradigms that have been validly tested is the normal paradigm of science that has been embedded in their lives and still makes the basis for thinking, so this is difficult in carrying out a scientific revolution (Effendi, 2020, p. 54).
Distinctively, the purpose of Kuhn's paradigm is to criticize the transformation of science in which there is an aggregation (hoarding).
Kuhn said, "Changing the paradigm that is being hit by a bad situation towards a new paradigm and from that paradigm a new scientific tradition is born and away from the accumulation process, the method is done by articulating or expanding the previous paradigm" (Kesuma & Hidayat, 2020, p. 174).

Hadith as a Source of Islamic Epistemology
Epistemology is part of the philosophy of science that talks about the roots, principles, and grip as well as the validity and level of consistency of various aspects of science.Examining in terms of language, epistemology comes from the Greek episteme which means knowledge, and logos which also means theory.If explained as a whole, it can be said that epistemology is a study or philosophical idea that addresses the issue of the nature of knowledge (Rehayati, 2017, p. 68).
In Islam, the epistemological foundation for people comes from the Qur'an and the Hadith of the Prophet SAW.In general, the explanation of the Qur'an is the word of God which has a miracle in every verse contained in it and gets abundant rewards for people who read it and guide it in life.The Qur'an is also a central source of knowledge for Muslims, in the Qur'an not only talks about spiritual issues and prohibitions but also concerns various aspects of knowledge to answer all problems in human life in the world (Ariyanto, 2020, p. 92).

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Meanwhile, the Prophet's Hadith linguistically comes from Arabic which means Al-Jadid (new).The scope of hadith also includes khabar, sunnah, and atsar.In terms of terms, the hadiths expressed by the muhadditsin are all forms attributed to the Prophet such as speech, actions, and circumstances.Other hadith scholars add to the term hadith, namely the Prophet's attributes are part of the hadith.Another definition of hadith is also explained by Muhammad Ajaj al-Khatib, namely all forms quoted from the Prophet, such as words, actions, personalities that are tangible or intangible, and the behavior of the Prophet pre-Rasul or post-Rasul (Wahyudi & Kahfi, 2019, p. 113).
The construction of the hadith as a source of teachings and knowledge of Muslims from the past to the present has been widely believed and used as a basis of argument by all scholars from various circles and Muslims themselves.However, the issue of hadith that is used as a basis for knowledge and arguments is not only used by scholars and people in Islam, from the Shi'a and other sects also makes the Prophet's hadith as a legal quote and their epistemology (Tasbih, 2010, p. 332).It is believed that the Prophet was a servant of God who always received guidance and guidance directly from God.In addition, the Prophet always gets revelation guidance from God, making anything that comes out of the Prophet certain to bring support to things that are not known by other humans (Tasbih, 2010).As Allah has commanded His servants to obey whatever comes out of the Prophet SAW in His words in QS.Al-Hasyr [59]: 7.
Quoting in Tafsir al-Azhar, it is explained that the meaning of the verse is that whatever policy he has ordered should not even be denied and should be accepted and believed wholeheartedly (Hamka, 1989, p. 7257).This is ordered by God because any act that denies any form of order from the Prophet is the same as inviting the wrath of God.After all, indirectly the orders set by the Prophet are also God's orders.And

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reflexively, the verse emphasizes the position of the hadith as the sacred epistemological basis of Muslims after the Qur'an.Therefore, obeying the Prophet SAW becomes a must that is done as a manifestation of one's faith.This issue Allah emphasizes in His word in QS. : 80 In the interpretation of al-Mishbah, it is explained about the confirmation of the verse that it is obligatory to obey the Prophet, Muhammad.Because this verse is a statement verse as well as an order to obey the Prophet SAW is also a statement of obeying Allah SWT.Indeed, it is Allah who has sent the Prophet Muhammad to the face of the earth, and Allah also commands humans to obey him, so what the Prophet instructs is also Allah's instruction to humans.And the consequences that occur when humans turn away from the warnings of Allah and His Prophet, then make themselves disobedient to the mandate of Allah (Shihab, 2005, p. 522).
In general, in a broad context, the Prophet's hadith has a very strong correlation with the social life of the community.This is because the task of the Prophet was to improve the quality of morals and life of the Islamic community in the prophetic era.Inevitably, the Prophet's hadith is also a snapshot of the history of the Arabs in the 7th century AD (Afwadzi, 2017, p. 358).Hadith is the second epistemological basis that has a major role in answering actual phenomena today in the social life of the people.Although the hadith comes from the Prophet Muhammad as a Sharia product, it needs to be seen that the product is addressed to humans as an audience, so that the reason given by God to humans is used as an instrument to process the hadith and give birth to new interpretations of the Prophet's hadith for the life and civilization of Muslims (Afwadzi, 2016, p. 106).When more specific, the context of Islamic epistemology in the Prophet's hadith is thicker with the nuances of human social life than the Qur'an.If examined through its source, it is very clear that the Qur'an comes directly from God's revelation as

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a whole through the intermediary of the angel Gabriel to the Prophet Muhammad without any interference from the Prophet to the Qur'an.
Whereas in the Hadith, it can be said that some of its sources come from God's revelation or the Prophet's opinion through the guidance of God's revelation and others through the Prophet's humanity.So this is a strong foundation for the epistemology described in the hadith for the people in taking a foothold to answer social problems that occur in Islamic society (Afwadzi, 2016, p. 107).

Dialectics of Sharh and Re-Sharh as New Islamic Science
Hadith commentaries have an essential position in explaining hadith so that they can be more easily understood by the Muslim community at large.Not only that, but the role of the commentary on the hadith also gives it a crucial position in the chronology of hadith studies and its historical progress.Among the things that surround the history of the hadith scribe, the most central is its historical part.History has illustrated that the term hadith scribe which is intended as an explanation of the hadith was not born during the lifetime of the Prophet (SAW), but the term hadith scribe only came into existence later in line with the development of the times and hadith from era to era (Suryadilaga, 2012, p. 3-4).And secondly, there is the method part, on the historical landscape it is enshrined that the model for the explanation of the Prophet's hadith has various patterns according to the socio-historical and socio-cultural conditions that were at that time in the development stage.Under such circumstances, the birth of hadith commentaries with various methods such as tahlili, ijmali, muqaran, maudhu'i, and other such methods (Suryadilaga, 2012).
In terms of the phasing of the commentary, there are two periods.
First is the phase before the composition of the hadith.In this period, the correlation is very close to the narrations that preceded the Prophet's And in the active phase of the tabi'in, there were 48 of them who received and conveyed the hadith through their companions.The second session was during the time of the tabi'in, in this phase the tabi'in began to be busy receiving and conveying the traditions, there were 86 tabi'in who taught the traditions and conveyed them to the Islamic community at that time.
Furthermore, during the period of the teachers and 'alim ulama, they conveyed the Prophetic traditions and taught them in Islamic schools, there were 256 teachers and scholars who were active in conveying and teaching the Prophetic traditions (Muhtador, 2016, p. 263).
In the second period, the stage of hadith recitation and distribution, this period was based on the instruction of 'Umar b. ' Abd al-Aziz as the leader of the Umayyads at that time conducted the hadith recording stage.This century is broken down into three periods, namely the first period of the ahlul hadith, this period describes a person who was ordered to carry out the process of recording the Prophet's traditions, but in the process of this bookkeeping there was a problem where in the bookkeeping, the traditions were mixed with verses of the Qur'an.Then, the phase of the completion of the compilation of the books of hadith that contained the complete hadith of the Prophet, during this period, the hadith of the Prophet became the center of rapid development and received the attention of the scholars as well as the birth of various methods and theories on the sciences of hadith making the hadith experience more real development (Azami, 1995, p. 76).
However, the development of hadith sciences was stagnant in the 10th-14th centuries A.H. The absence of scholars who were in the Riwayah : Jurnal Studi Hadis Volume 9 Nomor 1 2023 phase, and the traditions had been systematically arranged (Suryadilaga, 2012, p. 7).
The next phase (Hadith becomes the source of Islamic Epistemology), in this phase the hadith has been described as an authentic book of Prophetic traditions, as well as a source of basic knowledge and law in the life of the Islamic community at that time.
The epistemology that was born through the hadith, became a central source for transforming the civilization of the people and made the hadith the main benchmark in living and social systems in the midst of society (Wahyudi & Kahfi, 2019, p. 117).It is interesting to note that the Qur'an and Prophetic Hadith are not books of science, but the Qur'an and Hadith inspire the progress of science (Hilmy, 2013, p. 99).Thus, the issue of hadith as a new source of Islamic science is no longer a matter of debate among the companions, tabi'in, tabi'ut tabi'in, scholars and others.Because at this time, the hadith has become a unified whole and has been recognized for its validity thanks to the struggle of Islamic leaders and hadith scholars at that time in collecting, researching, and writing authentic Prophetic traditions.
Later during this period, there was also opposition from the Mu'tazilahs and orientalists to the Prophetic traditions with various forms of attacks.The Mu'tazilah's rejection of the Prophet's hadith was an outright rejection of certain traditions.Even if they accepted the traditions, they reinterpreted them with their intellect (Alamsyah, 2016, p. 37-38).The attack made by the Orientalists was that the Prophetic traditions were not proven to be authentic.They considered that the Prophet's traditions were made up of Muslims in the second and third years of the Hijri.Then they also do not believe in the laws and images contained in the Prophetic traditions (Idri, 2017, p. vi).An example of orientalist criticism of the Prophetic traditions is Ignaz Goldziher, who was suspicious of the validity of the traditions.His argument was the Riwayah : Jurnal Studi Hadis Volume 9 Nomor 1 2023 situation of Muslims in the 1st century A.H. when the hadith began to make its initial progress.Ignaz illustrated that the Muslims at that time could not discern the beliefs of Islam and maintain complex religious traditions.Then Ignaz's view was that Muslims at that time were also still illiterate and unable to read and write, and this situation spread among others (Usman, 2021, p. 50-51).
The next phase (Anomaly-Crisis), in this phase to generate new knowledge of the Prophet's hadith is not an important issue.Since the explanation of the hadith was thought to be sufficient and had undergone sufficient development, the scholars no longer focused their attention on the hadith, and the hadith underwent a period of expiration and scientific death (Maulana, 2016, p. 116).In this phase, the anomaly of encouraging the Prophet's hadith has entered a fundamentally superior stage, although there is no legal command to the scholars to continue the scholarly transformation of the hadith.The emergence of this stage was also accompanied by the presence of the crisis phase.In this crisis phase, the hadith began to go unnoticed by hadith scholars.The silence made the scholars only do limited activities on the Prophetic traditions such as summarizing the existing traditions and literal discussions (Idri, 2017, p. 52).The crisis process was so intense that it created a new bridge to bring hadith to the threshold of restoration.
In the last phase (New Paradigm of Hadith), in this phase the hadith reached its maturity again, and the attention of scholars produced many works on the explanation of the Prophet's hadith.In the next phase, the scholars wrote books of commentaries on the Prophet's traditions, which resulted in 27 short commentaries on the book of traditions written by ' Amr 'Uthman ibn ' Abd al-Rahman al-Syahrazuri (d. 643 AH) namely Muqaddimah Ibn al-Salah.And the work that has been developed by these scholars is disseminated to subsequent descendants as a guide to their knowledge (Idri, 2017, p. 56).However, the hadith that (5) New Epistemology of Hadith.From the depiction of Kuhn's theory of thought, hadith is seen to be in a state of anomaly-crisis, so it becomes the main step to re-initiate the hadith scarification contextually and more relevant in the 21st era, as well as a new interpretation and paradigm in Islam.In particular, Kuhn's paradigm becomes the initial instrument in providing the idea of re-sifting the static Prophetic traditions and making the traditions more alive by the needs, demands, and challenges of the times.In this paper there is a lot of space that is lacking, the author offers a stroke that there are still many things that can be studied further in the idea of the re-statement of hadith, such as the issue of how the example of the re-statement of the Prophetic traditions in the current context.The author hopes that someday there will be scholars who want to research further on this matter.
at least three issues raised here.First, what is Thomas Kuhn's framework for the scientific revolution?Second, what are the basic assumptions of the need for re-sketching hadith in the current era?Third, how is the application of Thomas Kuhn's paradigm of the scientific revolution in the Riwayah : Jurnal Studi Hadis Volume 9 Nomor 1 2023 discourse of hadith recitation?These three issues become the primary discussion in showing how Thomas Kuhn's paradigm can solve the static hadith, especially in today's civilization, albeit in a simple style.
Ritzer said that the figure who first raised the issue of paradigms was Kuhn in his magnum opus The Structure of Scientific Revolution in 1962.If you examine the definition of paradigm given by George Ritzer, he describes it as follows: "A paradigm is a fundamental image of the subject matter within a science.It serves to define what should be studied, what questions should be asked, how they should be asked, and what rules should be followed in interpreting the answer obtained.

Fachruli
Isra Rukmana, M. Riyan Hidayat & Sri Kurniati Yuzar Riwayah : Jurnal Studi Hadis Volume 9 Nomor 1 2023 activities up to the second century AH.At that time also, the staging of the narration was divided into four sessions: the first was the session of the Companions who were still active in receiving and conveying revelations from the Prophet, and among the Companions of the Prophet there were 50 Companions of the Prophet who were active in legalizing the hadith.
Riwayah : Jurnal Studi HadisVolume 9 Nomor 1 2023 humanity to view and assess phenomena that occur in life.Kuhn's view of the scientific revolution can be emphasized as the forerunner of the birth of science.The scientific revolution gave birth to a new way of looking at certain problems that occur in social society.Kuhn's scientific revolution paradigm is very relevant to be applied in studying the resyarah of hadith.The stages of implementing Kuhn's thought structure into hadith are; (1) Pre-Hadith Phase, (2) Hadith becomes a New Epistemology, (3) Anomaly-Crisis, (4) New Paradigm towards Hadith,

Riwayah : Jurnal Studi Hadis Volume 9 Nomor 1 2023 Kuhn
. In his final educational history, got his position at Harvard as an assistant professor in general studies and history of science.Then Kuhn began teaching at Princeton University from 1964-1979.And in the same year 1979, he moved to the Massachusetts Institute of Technology until 1991

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writing include; The Copernican Revolution published in 1957, after which his latest masterpiece is in the form of a collection of essays The Essential Tension, and a technical study entitled him Black-Body Theory and the Quantum Discontinuity published in 1978