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In the Name of God بسم الله

The need to the Prophet's and Imam's statement

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Regarding to the fundamental feature of any text that it cannot include all detailed issues, it will be necessary to state briefly or just to say the general and sketchy issues, and to cede exclusions, constraints, exceptions, determining the examples, separating the usual meanings from figurative ones to the specialists.

The manifest example of this issue can be seen in the constitution of any state, whose interpretation has been assigned to specialists and lawyers.

For understanding what Allah means in the Qurʼān, it is also necessary to refer to Qurʼānic specialists. According to the testimony of the Qurʼān, these specialists are the Prophet(S) and his successors since the Qurʼān gave primarily the responsibility for this task to the Prophet(S) and said,

أَنْزَلْنا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ ما نُزِّلَ إِلَيْهِمْ وَ لَعَلَّهُمْ يَتَفَكَّرُونَNaḥl:44

(We have sent down the reminder to you so that you may clarify for the people that which has been sent down to them, so that they may reflect).

 

Therefore, as it is quoted by the Sunnis the Prophet(S) said:

لتأخذوا عَنّي مَناسِكَكُم فَانّي لااَدرِي لَعَلّي اَحُجّ بَعدَ حَجّتي هَذه

(You should perform your rites [of ḥajj] like me, I do not know, maybe I cannot perform ḥajj henceforth)

Sunan Nisāʼī, volume 5, page 270 (ḥadīth 3012), Ṣaḥīḥ Muslim, volume 4, page 79 (ḥadīth 2286)

 

And according to what Shīʻa narrated, he said:

صَلّوا كَمَا رَأيتُمُونِي اُصَلّيِ

(Perform prayers as you see me performing prayers). Biḥār ul-ʼanwār, volume 85, page 279

After the Prophet(S), his successors assumed this great responsibility, and this principle has been accepted by both Sunnies and Shiites. Hence, the Sunni invoke to the words of companions and followers and Shīʻa grasp the words of the Imams (AS) based on Hadīth-ath-Thaqalayn. Because they are the same as the Qurʼān and are infallible as the Qurʼān said:

انّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً Aḥzāb:33

(Indeed Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification).

 

In fact, the adoption of two principles (The possibility of understanding the Qurʼān and the need to the Prophet's and Imam's statement) is walking the path of moderation which is between the two extremes (the impossibility of understanding the Qurʼān and not being in need of refering to Imams).

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On May 24, 2016 at 6:43 AM, mohsen22 said:

In fact, the adoption of two principles (The possibility of understanding the Qurʼān and the need to the Prophet's and Imam's statement) is walking the path of moderation which is between the two extremes (the impossibility of understanding the Qurʼān and not being in need of refering to Imams).

I think our scholars approach is : when there is no textual evidence that the verse refers to something other than its apparent meaning, the apparent meaning should be accepted as is. 

I think we believe that we cannot know the non apparent meaning of Quran no matter what, unless an infallible taught us.

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