چکیده:
'Misleading books' (Kutub al-Dalal) is one of the subjects that, from the perspective of jurists, has undergone significant thematic and legal disagreements. To such an extent that some great jurists have characterized each other's opinions as 'misleading' and used this ruling as a basis for preventing the dissemination of others' ideas. This writing seeks to provide an approach by accurately explaining the subject, the ruling, and its object, so that first; we do not deviate from understanding the concept of misguidance and the effects of misleading works in light of jurisprudential foundations, jurists' views, and evidence. Second; it specifies how to deal with misleading works differently in the scales of reason and logic compared to misleading works. And third; it paves the way for new interpretations and new ideas, preventing the presentation of Islam as an irrational religion incapable of confronting opposing ideas—whose tool is the destruction of opposing thoughts—by clinging to the views of high-ranking jurists by certain misguided individuals.
خلاصه ماشینی:
Imam (RA) also in "Tahrir al-Wasilah" considered almost all types of dealing with such books, such as preservation, copying, studying, teaching, and learning books of misguidance, to be haram in the absence of a correct purpose, and deemed the destruction of the part containing doubts and fallacies—which most people are incapable of resolving or refuting—to be obligatory (Al-Musawi Khomeini, n.
This means that if the meaning of some words of the verse appears to be that anyone who undertakes to purchase such books with any goal, motive, or knowledge will be subject to punishment, then, considering that the ugliness of punishment disappears when an individual acts with awareness and intention, consequently, those who engage in the purchase, sale, and preservation of such books not with the intention of misguidance and mockery, but for the purpose of providing benefit, will not be included in this implication or generality.
On the other hand, we must know that by the rule of reason, "the destruction of everything is according to its nature" (itlaf kull shay' bi-hasabih), meaning that sometimes destruction is through arson and elimination, and sometimes it is through criticism, objection, and the product of thought and intellect—regarding the book—which follows this second path because: 1) "الانسان حريص علي ما منع منه" and 2) if we destroy the intellectual works of individuals by labeling them as misleading, the consequence would be the weakening of Islam and considering Islam illogical and incapable of criticizing and rejecting opposing and erroneous views, which carries a corruption greater than the misguidance of some Muslims.
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