Salam
1. There are for almost for every fact x stated by ahadith, ahadith that says the negation or opposite of x. This was testified by Tusi and in fact, I've experienced the same from my research.
2. If you use ilmel rijaal, there are still many ahadith authentic by chains and even tawatur level that contradict Quran.
I propose, using them as a means of insight. There are ahadith that state every hadith is to be referred to Quran and seen if it agrees. They didn't say see if there is no disagreement but rather to follow it you have to make sure it agrees.
Of course, if we don't know as to whether Quran agrees with hadith or not, the hadiths teach to remain silent until we are aware one way or another. There is ahadith that say to use Ahlulbayt (a) as means of understanding and that they will explain ahadith. This means ahadith should be studied holistically.
I also propose sometimes synthesizing ahadith is useful, but sometimes it veils you from what is a meant by the opposite ahadith which are correct. By the way language works, you can often synthesize two opposite statements and make them go together. But just because it can be done, doesn't mean that it's the truth. I propose in this regards we consider the possibility of bringing the two opposite ahadith together but also considering they can be opposites and investigating through reason and logic, what is the truth in this regard.
I also wish to consider possible that the words of Imam Ali (a) in Nahjul balagha are true when he is quoted to have said that God didn't command us anything but that we know why it's good and didn't forbid us any evil but that we know why it's evil. He commanded clearly what we know to be good and forbid clearly what we know to be evil and harmful. I'm not saying this is the case for sure, but let's consider it possible that the religion is much more manifest and light then what it appears to be to many.
There is a hadith that states the kitab is Nubuwa, hikmah is resalah, and mulkal atheem is Imammate in 4:54. I propose we investigate ahadith in the sense they can always teach a wisdom and are calculated words of light meant to give insight. In this case, Imams (a) conveyed us clear wisdom and we ought to all study it and pay attention.
I also propose that ahadith teach that we should meet each other to discuss ahadith and to come to learn there teachings. I believe in enlightenment of society. How else are we going to unite on Quran and Sunnah if we don't learn about the teachings of Quran and Ahlulbayt?
1. There are for almost for every fact x stated by ahadith, ahadith that says the negation or opposite of x. This was testified by Tusi and in fact, I've experienced the same from my research.
2. If you use ilmel rijaal, there are still many ahadith authentic by chains and even tawatur level that contradict Quran.
I propose, using them as a means of insight. There are ahadith that state every hadith is to be referred to Quran and seen if it agrees. They didn't say see if there is no disagreement but rather to follow it you have to make sure it agrees.
Of course, if we don't know as to whether Quran agrees with hadith or not, the hadiths teach to remain silent until we are aware one way or another. There is ahadith that say to use Ahlulbayt (a) as means of understanding and that they will explain ahadith. This means ahadith should be studied holistically.
I also propose sometimes synthesizing ahadith is useful, but sometimes it veils you from what is a meant by the opposite ahadith which are correct. By the way language works, you can often synthesize two opposite statements and make them go together. But just because it can be done, doesn't mean that it's the truth. I propose in this regards we consider the possibility of bringing the two opposite ahadith together but also considering they can be opposites and investigating through reason and logic, what is the truth in this regard.
I also wish to consider possible that the words of Imam Ali (a) in Nahjul balagha are true when he is quoted to have said that God didn't command us anything but that we know why it's good and didn't forbid us any evil but that we know why it's evil. He commanded clearly what we know to be good and forbid clearly what we know to be evil and harmful. I'm not saying this is the case for sure, but let's consider it possible that the religion is much more manifest and light then what it appears to be to many.
There is a hadith that states the kitab is Nubuwa, hikmah is resalah, and mulkal atheem is Imammate in 4:54. I propose we investigate ahadith in the sense they can always teach a wisdom and are calculated words of light meant to give insight. In this case, Imams (a) conveyed us clear wisdom and we ought to all study it and pay attention.
I also propose that ahadith teach that we should meet each other to discuss ahadith and to come to learn there teachings. I believe in enlightenment of society. How else are we going to unite on Quran and Sunnah if we don't learn about the teachings of Quran and Ahlulbayt?