لهذا السبب أنا اشكك في الروايات | السيد كمال الحيدري

The Islamic scholar and thinker, Ayatollah Sayyid Kamal al-Haydari, Lesson Title: Keys to the Process of Jurisprudential Deduction 523 The first approach, which they believe in, is that such issues should not be raised because raising them leads people to lose faith in the narrations, and this is a great danger to religious knowledge. Therefore, as much as possible, we must remain silent, not speak, not raise, and not question. This is the approach that some try to promote under the guise of preserving people's faith, preserving people's beliefs, and preserving the narrational texts. You hear this issue here and there. That is why, when we raised this issue—the issue of fabrication in the narrational texts, lies, interpolations, and Isra'iliyyat (Jewish traditions)—the most that was said about this was that it should not be raised because it leads to doubt, weakens people's faith, and causes people to lose confidence in the narrational texts, and so on. The second trend says no, the issue is not about preserving religion, but rather about preserving religious truths. Sometimes we want to preserve (pay attention to this logic that you now find ruling in our religious seminaries and elsewhere). Sometimes we want to preserve religion at any cost, even if it leads to the destruction of religion, even if it leads to superstition coming into religion, even if it leads to the penetration of religious knowledge with what is not from religion, in order to preserve people’s beliefs, to preserve people’s faith, to preserve, etc. This is one time. And sometimes we want to convey the correct doctrine to people. What is the main goal in reality? Is the primary goal to preserve the faith at any cost, even through lies, fabrications, Isra'iliyyat (Jewish traditions), and superstitions, as we have read to you before? Or is the goal to convey the true religious truths emanating from the Prophet (peace and blessings be upon him and his family) and the Imams of the Ahlul-Bayt (peace be upon them) to the people? Which is it? I am among those who believe in the second approach, which is that we should convey the true truths to the people, not preserve the truth for them, even if it is based on superstition, fabrication, and Isra'iliyyat. These are two approaches. You must determine your approach in the previous stage. You want to preserve what they have. Of course, each has positive and negative effects. Naturally, this is what happens now if you want to preserve everything mentioned in the hadith books and everything mentioned in the narrations we have, so that people's faith in the religion and in the narrations does not weaken. Therefore, you must address what these takfiri groups are doing by declaring people infidels and killing them. When you ask them, they say, "The narration says this, the narration says that." Now, when you look at these takfiris when they blow themselves up, you can't say it's for money, or for media attention, or for politics, or for power. This is for religion; they blow themselves up. The question is, what is their evidence for this? It's true they cite a Quranic verse, but rest assured, the basis isn't the Quranic verse itself, but rather the narration they rely on to interpret it. This isn't the case on the other side. On the other side, when we accuse everyone who doesn't adhere to the beliefs of the Ahlulbayt school of thought, using various expressions, we say, "Look, this narration—where is it found?" It's in al-Kafi. You might ask, "What is the importance of al-Kafi?" It suffices to know (for now, let's leave aside the Akhbari methodology) that Allamah Majlisi says that what is mentioned in al-Kafi, or similar works, are all reliable narrations. Why then do they say "good," "weak," or "authentic"?