Sifting and collecting the Hadith

Understanding Islam with Dr. Chris Hewer - Season 4 Episode 4
Imagine the situation of those who lived alongside Muhammad in Makka and Madina. They understood him to be the Prophet sent by God to guide humankind on the straight path. He was in the process of receiving the revelation from God in the Qur'an. This revelation is a book of ethical guidance rather than a set of laws. It needed to be interpreted and to be put into practice in daily living. Who other than the Prophet could do this? He was the perfect example of living out the teaching of the Qur'an.
The Qur'an says of Muhammad that he is a “beautiful pattern of conduct” for people to follow [Q. 33:21]. Again, the Qur'an instructs people “to obey God and his Prophet” [Q. 8:1] and notes that obedience to the Prophet is obedience to God [Q. 4:80]. Is it any wonder that they paid careful attention to whatever Muhammad said, taught, did or the things of which he approved? His way of living, in the same time, place and context in which they lived, was the best of all ways to live according to God’s guidance. Their task was to imitate him in his godly way of life. They had the assurance of the Qur'an that the Prophet “does not speak out of [his own] desire” but that he was inspired by God in such a way that his speech and actions were preserved from error [Q. 53:3-4].
We can say that three types of speech came from the mouth of Muhammad. First, there were those times when he knew that he was not in control but that he was giving voice to the divine revelation that had been sent through him; this was the Qur'an. Second, there were those occasions when he spoke under divine guidance to teach and interpret the Qur'anic message in his own right as Prophet; these are the Traditions of Muhammad or the Hadith. Third, there were a small number of occasions when he received a message direct from God that was not part of the Qur'an but nevertheless it was God who spoke; these are the Holy Hadith or Hadith Qudsi.
Muslims believe that during his night journey to Jerusalem (isra) and ascent into the presence of God (mi'raj) he received knowledge of things that only God knew. He thus had knowledge of the unseen (al-ghayb); he knew more than ordinary people because he had been given this knowledge by God. At the same time, Muhammad made it clear that he did not know everything. Some things are known only to God [Q. 7:187; 31:34]. Some people have gained earthly knowledge and experience in their own trade or way of life that Muhammad did not possess. There is a famous example when he was asked by date farmers if this was the best moment for them to manually pollinate the date palms; after an unsuccessful initial experiment, he replied that they had been doing this work for years and so they were better judges of such things than he was.
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[@user-eh2pv4sc7h]

Such a beautuful lecture.

[@JaefarSABNW]

The disclosure of any gaps and lack of acceptance of pseudo epigraphical works in Islam aids to the strength of Islam; as much as the investigation of the chains of narration.
The evidence based claims against Islam seem to center on narrations already identified to have problems-like a person saying one thing at one point in life and less or different at another.
It helps tp know about political or entertainment history outside of the role of narrators.