Whilst on the Blogging Theology site, I chanced to see a comment:
…i invite you to find a single evidence for the validity of the belief in hadith from the Quran.
So MWM (That’ me) replied:
“O you who have believed, obey Allah and obey the Messenger and do not invalidate your deeds.” (Qur’an, Muhammad 47:33)
We know how to obey Allah, Most Exalted: we heed the Qur’an (Allah’s words).
How do we obey the Messenger (peace be upon him)? By heeding his words.
Where are his words recorded? In the recorded reports attributed to him.
What are ‘reports’ called in Arabic? Hadiths.
(But Muslims have carefully sifted through these reports, grading them to different levels of authenticity)
(CLICK THIS FOOTNOTE to see Pristine8’s reply)
An Excellent article by Justin Parrott:
In the name of Allah, the Gracious, the Merciful
Knowledge of God’s existence is often taken for granted by believers. The authentic religious experience—affirmed again and again in a Muslim’s daily life—makes faith in God feel so natural as to be assumed. But belief in God and the quest for existential truth is not an easy prospect for many people, especially in a social environment in which faith is derided as superstition, wishful thinking, or even as a dangerous fantasy.
In the Islamic tradition, the case for God’s existence is solid in terms of its rational foundations as well as the purpose, meaning, comfort, and guidance that it gives to our lives. The Quran inspires conviction by appealing to the aspects of the inner life of human beings, namely, to the heart and the mind. Intuition and experience work in tandem with logic and reason to arrive at a state of certainty in faith.
One of the main arguments against the Qur’anic historicity has ‘traditionally’ (orientalism-ally speaking) meant that for a long while the earliest extant copy of the Qur’an was Uthmanic. And this was wrapped up (negatively) in the supposed ‘politics’ of the Uthmanic time period or thereafter. The claims, therefore, were that the Qur’an we currently possessed did not correspond to the one from the time of the Prophet (peace be upon him). However, the Qur’anic manuscript found in Birmingham has revised that old fossil of a critique.
I have already posted this video and discussed the range of arguments about the age of Aisha (may Allah be pleased with her), here. This post (below), however, focusses on a very interesting discussion that took place during the question and answer session regarding the centrality of hadiths in the Islamic tradition. Continue reading
In this clip, a discussion on the likely origin of the Muslim prayer (salah) took place. This clip came from a longer interview on BBC Radio, here. For an overview of the longer interview, please read the Reference Section, below.
On Paul Willilams’ site, Blogging Theology, there was a conversation in the comments section of one post about the veracity of the (early) hadith tradition (which was very interesting) begun by a chap named Graham: