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Sunna, the prophet Muhammad's traditions and practices, always develop and come to the attention of the next generation of Muslims. Indonesian Muslims as followers of the largest Islamic religion in the world have a unique concept in terms of the struggle of tradition from the relics of local religions with the teachings of Islam. The dialectics proceed dynamically as developed by Walisanga (the nine revered saints of Islam in Indonesia), which was known later as the cultural and religious acculturation model. This paper will describe how the process of religious acculturation with local culture in Puncu Sub-District, Kediri can be implemented well, especially related to their practice in carrying out the traditions of the Prophet Muhammad in their various religious lives. Some fundamental questions to be answered are how the process and form of living Sunna as well as the factors that influence the acculturation process applied in these. For this reason, this type of research is interdisciplinary, by not only based on the science of hadith, but also using an anthropological approach and cultural acculturation theory. The results found include: (1) traditions practiced in Puncu such as rituals in the process of birth, marriage, and body management are forms of living Sunna that have become customs and become part of the acculturation of local religion and culture that is going well; (2) this can be realized with at least a number of factors, including: the role of religious scholars and religious leaders with moderate characters, government officials who care about diversity, the existence of religious institutions that contribute to the cultivation of acculturation so as to minimize conflicts between local religions and cultures, as well smooth the agenda of faith and community traditions simultaneously.

Maḥmûd Abû Rayyah comes to the study of ḥadîth as a controversial scholar. His criticism has made a significant change in modern period in which his critics are directed towards some literatures and early ḥadîth scholars (râwî). One of the making polemic in his study is his critical study on the authenticity of ḥadîth in Bukhârî's book, Ṣahîḥ Bukhârî. It is not only Bukhârî whom his critics are pointed out, but also Abû Hurayrah, a person who has narrated so many ḥadîth and become the most cited name in ḥadîth literatures. This paper would shed light on the epistemological view of Abû Rayyah in ḥadîth criticism. It highlights three branches of ḥadîth studies: authenticity, reliability and historical analysis. This study suggests that Abû Rayyah put al-sunnah al-hudâ (a living tradition of Muḥammad which is related to 'aqîdah and sharî'ah) as a main tool for validity to determine the authenticity of ḥadîth. In this case, every ḥadîth which contradicts to this value should be rejected. Further he said that ḥadîth codification did not take place in the period prior to al-Zuhrî. The political pressure is one of the reasons why al-Zuhrî and other Muslims are militant to write and collect Muḥammad traditions of ḥadîth.

Ma?mûd Abû Rayyah comes to the study of ?adîth as a controversial scholar. His criticism has made a significant change in modern period in which his critics are directed towards some literatures and early ?adîth scholars (râwî). One of the making polemic in his study is his critical study on the authenticity of ?adîth in Bukhârî's book, ?ahî? Bukhârî. It is not only Bukhârî whom his critics are pointed out, but also Abû Hurayrah, a person who has narrated so many ?adîth and become the most cited name in ?adîth literatures. This paper would shed light on the epistemological view of Abû Rayyah in ?adîth criticism. It highlights three branches of ?adîth studies: authenticity, reliability and historical analysis. This study suggests that Abû Rayyah put al-sunnah al-hudâ (a living tradition of Mu?ammad which is related to 'aqîdah and sharî'ah) as a main tool for validity to determine the authenticity of ?adîth. In this case, every ?adîth which contradicts to this value should be rejected. Further he said that ?adîth codification did not take place in the period prior to al-Zuhrî. The political pressure is one of the reasons why al-Zuhrî and other Muslims are militant to write and collect Mu?ammad traditions of ?adîth.