The concept of Riwāyah: The need for a holistic and systematic approach in Islamic narrations

Historically, knowledge and information have been transmitted by three means: speech, writing, and practice. These mediums give rise to three types of narration: oral, written, and practical. In Islamic terminology, this is known as riwāyah. It is a principle in Islamic law that nothing can be attributed to Islam without a supporting narration. When a narration is presented, its authenticity must be confirmed; otherwise, it is considered unacceptable. This principle requires that the concept of riwāyah be broad enough to include not only the three forms of narration but also the content transmitted through each of them. However, upon studying contemporary literature on the topic, it appears that the concept primarily focuses on one form, oral narration. In contrast, the other two forms are largely neglected. In particular, practical narration, which was widely accepted as an essential source of Islamic law and was more relevant during the Prophetic, Companions, and Successors periods, has been completely excluded from this concept. In this context, it is crucial to determine whether Islam utilises just one form of narration or all three. If all three forms are used, can the concept of narration in Islam be fully understood by focusing on just one form, or does it require a holistic approach to understand the entire system of narration? This paper explains the role of all three forms of Islamic narrations, especially the role of practical narration, while emphasising the need to create a holistic and systematic approach to the concept of riwāyah.