of Muhammad's mission, and "resurrect" the legal methodology of the pre-Shafi'i "Ancient schools". But just as second and third century Muslims could re-formulate hadith and law around a prophetic spirit, so can modern Muslims—redefining riba and replacing medieval laws against bank interest with measures that help the poor without harming economic productivity. Sunnah from practice not hadith Some of the most basic and important features of the sunnah – worship rituals like salat (ritual prayer), zakat (ritual tithing), hajj (pilgrimage to Mecca), sawm (dawn to dusk fasting during Ramadan) – are known to Muslim from being passed down 'from the many to the many' (according to scholars of fiqh such as Al-Shafi'i), bypassing books of hadith, (which were more often consulted for answers to details not agreed upon or not frequently practiced) and issues of authenticity. Modernist Rashid Rida thought this "the only source of sunnah that is beyond dispute". S.M. Yusuf argued "practice is best transmitted through practice", and a more reliable way to establish sunnah than hadith. He also believed that the passing down of practice from generation to generation independent of hadith explained why early schools of law did not differentiate between sunnah of the caliphate and sunnah of the prophet. According to Javed Ahmad Ghamidi, another Modernist, this passing down by continuous practice of the Muslim community (which also indicates consensus, ijma) was similar to how the Qur’ān has been "received by the ummah" (Muslim community) through the consensus of the Muhammad's companions and through their perpetual recitation. Consequently, Ghamidi sees this more limited sunnah of continuous practice as the true sunnah – equally authentic to the Quran, but shedding orthodox sunnah and avoiding problematic basis of the hadith. "Inner states" Sufi thinkers "emphasized personal spirituality and piety rather than the details of fiqh". According to the view of some Sufi Muslims who incorporate both the outer and inner reality of Muhammad, the deeper and true sunnah are the noble characteristics and inner state of Muhammad -- Khuluqin Azim or 'Exalted Character'. To them Muhammad's attitude, his piety, the quality of his character constitute the truer and deeper aspect of what it means by sunnah in Islam, rather than the external aspects alone. They argue that the external customs of Muhammad loses its meaning without the inner attitude and also many hadiths are simply custom of the Arabs, not something that is unique to Muhammad. Basis