“Literally speaking, Ra’y in Islam means opinion and judgment. But the Arabs had used it for several centuries before Islam itself to denote well-considered opinions and skills in affairs. A person having mental perception and sound knowledge was known as Dhu Al-Ra’y by the Arabians and was adopted by the Turks soon after. The opposite of the given word was Mufannad which was meant to denote a man who was weak in his judgment and unsound in mind. The epithet is reported have been applied to man alone and not to a woman, because according to the Arabs, the woman who was the mother, taught Ra’y to young children and thus could not be devoid of it. Ra’y also implied intellectual perfection and maturity in judgment and has since its creation as a concept been a criterion of greatness. The Quran itself time and again exhorts to deep thinking and meditation over its verses. The Prophet Muhammad himself set examples by accepting the opinion of his companions in matters that he was directed to by his revelation. On the occasion of the Badr, for example, Muhammad chose a particular place for the encampment of his troops. A companion of his, Hubab al-Mundhir asked him whether he had chosen the place of his own wisdom or from advice from God. Muhammad told al-Mundhir that he had done so out of his own judgment and wisdom. When al-Mundhir pointed out that the place was easily detectable to enemies, the Prophet replied that ‘You have made a sound decision’ and he moved his troops to the place that al-Mundhir pointed out was a better resting spot.
During the lifetime of Muhammad, Ra’y remained a powerful doctrine, but after his death, the doctrine of the Hadith began to overtake Ra’y and while it remained a part of the Hanafi school doctrine of Islam, it remained so as a very minor point and was largely forgotten in Islamic theology. [2]
I am not exactly sure where you are going with this. While the prophet (PBUH) certainly used the suggestions of others on topics he was not as knowledgeable on in his decision making, none of these matters were related to divine revelation or theology. I guess you wish to introduce some sort of Neo-Mutazilte strand of theologians who emphasize "logic." However I am not seeing how the passage you've quoted provides enough substance to suggest that there would be any such shift in the attitudes of modern day Islamic theologians, regardless of whether the current Caliph fancies such views. There is a reason these early strands died out and I don't see them coming back, especially considering its current champion is a caliph that is continuously secularizing public institutions and limiting Islam's sway in public life based on previous posts.