The Qur'an as a Non-Exclusive Source of Authority

The question of whether the exegesis of the Qur'an by the Qur'an and its conclusions possess exclusive validity and credibility finds its answer in acknowledging the Qur'an's actual and independent authority. While the Qur'an fundamentally does not require external validation for its legitimacy, it does not stand as the singular source of religious authority. The Qur'an explicitly acknowledges both reason and the Sunnah as authoritative sources as well, thereby situating itself within a broader framework of religious authority.

The role of reason as a source of religious authority is to be detailed in subsequent discussions. However, the authoritative status of the traditions and practices of the Infallibles (a.s.) is unequivocal. The Qur'an mandates obedience to the Holy Prophet (s.a.w.) and to those vested with authority (67), highlighting the necessity of referencing the Prophet. Moreover, universally recognized narrations portray the Qur'an and the Progeny of the Prophet (s.a.w.) as parallel yet distinct entities, with one being described as the greater weight and the other the lesser in the context of diversity. The authority of tradition relative to the Qur'an is seen as complementary and hierarchical, rather than as possessing innate, standalone significance. It is only after being evaluated and found in harmony with the Qur'an, without any conflict, contradiction, or inconsistency, that a tradition attains actual authority and independent legitimacy. Consequently, such validated traditions within the Qur'an's framework act as independent authorities, akin to two Qur'anic verses, neither of which holds exclusive authority.

The distinction between independence and exclusivity has been thoroughly elucidated in the examination of conditional sentences and similar constructs within the field of principles of jurisprudence (uṣūl al-fiqh). Given that the Qur'an's authority is independent but not exclusive, and tradition, upon establishing its validity and achieving legitimacy, maintains independence within the Qur'an's scope, it thus possesses the ability to elaborate, detail, specify, and define in relation to the Qur'an. The validity of interpreting the Qur'an by the Qur'an extends as far as its independence, rather than exclusivity. Therefore, the authenticity of the definitive tradition of the Infallibles (a.s.), which represents a profound and substantial source of religious knowledge, is recognized in every facet of Qur'anic exegesis.

When discussing "independent authority" (ḥujja mustaqilla) in relation to the Qur'an, it is essential to clarify that this does not denote a fully actualized and operative authority that renders traditions unnecessary. Instead, it refers to the semantic and thematic independence of the Qur'an. Despite this independence, the Qur'an's authority is not exclusive, necessitating the examination of other authoritative evidences or sources. This understanding is underscored by several critical considerations:

1. The credibility and authority of the tradition ( Sunnah), from its origin to its application, are anchored in the Qur'an.

   This dependence arises firstly from the Qur'an's endorsement of the tradition and secondly from the criterion that non-definitive tradition gains its credibility to the degree that it aligns with the Qur'an and does not conflict with it. This principle suggests that the Qur'an inherently recognizes only those traditions that are harmonious with its teachings as credible. Any tradition that directly contradicts the Qur'an is inherently excluded from being considered credible. This exclusion acts as a form of specialization rather than a mere specification, and as a restriction rather than a limitation, emphasizing that the Qur'an's initial acceptance of tradition is conditioned on its compatibility with the Qur'anic message.

   Given the foundational dependence of traditions on the Qur'an, the validation of the prophethood of Prophet Muhammad (s.a.w.) and, by extension, the authority of the Infallibles hinges on the Qur'an's recognition as a divine revelation and a miracle through its inimitability challenge. This logical sequence emphasizes that the Qur'an's miraculous nature must be acknowledged before the prophethood of Prophet Muhammad (s.a.w.) can be affirmed. Similarly, the prophethood's acknowledgment is prerequisite to establishing his and the Infallibles' religious authority.

   Therefore, when considering Qur'anic verses that speak to the inimitability, necessity of revelation, religion, prophethood, and infallibility, it is premature to reference the Infallibles' traditions without first validating the Qur'an as divine revelation. Proceeding to intertwine the traditions with the Qur'anic verses without this foundational acknowledgment risks engaging in circular reasoning. The Qur'an, as the primary miracle of Prophet Muhammad (s.a.w.), stands at the core of affirming his prophethood and the consequential validation of traditions stemming from him and the Infallibles. Thus, any argument placing the Qur'an's authority contingent upon these traditions without the prior establishment of its divine origin and the prophethood falls into logical inconsistency.

   At this juncture, the Prophet, beyond his role as an infallible messenger whose directives carry obligatory authority, is seen as a knowledgeable guide and interpreter of the Qur'an, possessing expertise in several key areas: Firstly, he elucidates the substance of religious doctrine, dissecting both its theoretical underpinnings and practical applications; secondly, he engages in reasoning and the establishment of proofs by elucidating implicit premises within religious teachings; and thirdly, he counters critiques and challenges posed by detractors of the faith. These roles contribute to the understanding of the Qur'an but do not bestow upon his explanations an obligatory authoritative status.

   The ability to grasp the meanings of verses directed at disbelievers, or those addressing both disbelievers and believers, remains accessible to astute readers without necessitating recourse to the Prophet's elucidations. Were it imperative to consult the Prophet (s.a.w.) for comprehension of such verses, effective communication with disbelievers, whether addressed specifically or inclusively alongside believers, would be rendered impractical.

   Should the prophethood of the Holy Prophet be validated through a miracle other than the Qur'an, the fundamental authority of his teachings is recognized independently of Qur'anic mandate. Yet, according to the overarching directive of related texts, any statement attributed to the Prophet, when its authenticity falls short of absolute certainty, requires corroboration with the Qur'an. Therefore, even if an alternative miracle were to affirm the Prophet's authority independently of the Qur'an, traditions would still necessitate evaluation against the Qur'anic text to be considered authoritative.

   Teaching, elucidating, reasoning, and defending God's rulings and decrees prior to establishing the foundational elements of prophethood—such as the prophethood itself, infallibility, miracles, and other central components—should not be perceived as acts of faith. Instead, they represent educational, guiding, and analytical efforts aimed at elucidating the theoretical underpinnings of religion, encompassing both conceptual and factual aspects for the audience. These activities are grounded in logical reasoning rather than faith-based or traditionalist approaches, characterizing them as scholarly and rational endeavors. This perspective frames our critique of the works of certain scholars, highlighting the importance of a rational and educational approach in discussing religious principles and teachings. (68)

   The point is, before the prophethood of the Prophet (s.a.w.) is firmly established, he cannot be introduced to people as a mandatory source for interpreting the Qur'an. The Prophet (s.a.w.), as someone endowed with comprehensive knowledge of all Qur'anic truths, may logically elucidate the content of the Qur'an and illuminate its audience regarding implicit premises, underlying principles, and nuanced matters contained within the text, similar to how a teacher educates his students, rather than as an obligatory religious authority demanding unchallenged acceptance of beliefs and practices. This holds unless the prophethood of the Prophet (s.a.w.) has been authenticated by a miracle other than the Qur'an. In such a scenario, alongside being a source of education and clarification, he would also serve as a mandatory divine authority in his own right.

   It could be argued that if a significant portion of the Qur'anic verses are clear and definitive, this would suffice for God's call to humanity at large to reflect upon these verses. However, this assertion does not hold for those who have yet to embrace the message of revelation or be persuaded of the Prophet's (s.a.w.) prophethood. For these individuals, the presence of clear and definitive verses in the Qur'an might not be convincing enough, especially if they perceive other parts of the Qur'an—which they find incomprehensible or not understandable to themselves and others—as contradictory, conflicting, or inconsistent with the clear and definitive segments.

   This situation could lead to the perception of potential internal contradictions, inconsistencies, and absurdities within the Qur'an, challenging its divine origin, contrary to God's own declaration of the Qur'an's consistency and freedom from discrepancies. Thus, the endorsement of the Prophet's (s.a.w.) prophethood, substantiated by irrefutable evidence and proofs, becomes a prerequisite to dispel any doubts regarding the Qur'an's cohesiveness. This process of validation logically follows, rather than precedes, the affirmation of his prophethood.

   Given the potential of the Prophet's (s.a.w.) prophethood being confirmed through another miracle, his traditions could indeed assume a mandatory character, extending beyond their informative and expository roles. However, it remains imperative that any tradition attributed to him, especially when its authenticity is not completely certain, undergoes thorough comparison with the Qur'an. This step ensures that these traditions do not conflict with or deviate from Qur'anic teachings. Only after such scrutiny, when a tradition is found to be in harmony with the Qur'an, does it acquire the status of an obligatory authority.

2. The credibility of the Qur'an and its independent authority are recognized in the realm of objective reality (thubūt).

   However, in the realm of subjective perception (ithbāt), this authority requires justification, achievable through two principal means. The Qur'an establishes its independent authority in subjective perception via two indisputable methods:

   1. The first method is intended for the elect (awliyāʾ), who, through inner witnessing and presential knowledge, verify the truth of the Qur'an, achieving direct experiential certainty (‘ayn al-yaqīn).
   2. The second method addresses philosophers and theologians.

   Through acquired knowledge and logical reasoning, they grasp the nature of miracles and differentiate between miracles and occult practices such as magic, enchantment, and sorcery. They also understand how miracles differ from the saintly feats of ascetics, the process of attributing a miracle to its claimant, and the essential link between the claimant's truthfulness and the miracle's authenticity, among other profound subjects. Consequently, with certain acquired knowledge (‘ilm al-yaqīn), the truth of the Qur'an becomes evident to them.

   The first approach is utilized by unique seekers on a spiritual journey, while the second is employed by the entire group of intellectual explorers. Reliance on mere sensory observation and the witnessing of extraordinary phenomena for belief in a prophet's mission may lead to misguidance upon encountering similar miraculous appearances from a false prophet. This could result in turning away from the true prophet and renouncing his genuine religion. An instance of such misguidance occurred with some of the Israelites who initially believed in Moses after witnessing his staff transform into a serpent. However, they later apostatized and followed Samiri upon hearing the sound produced by his crafted golden calf, as depicted:

   And he produced for them a calf, which had a body and lowed (20:88)

   The significance of reason and logical evidence in affirming the authenticity of revelation and divine prophethood is highlighted from this perspective. While the Qur'an inherently does not depend on any external source for its validity in the objective realm, it necessitates rational justification in the realm of subjective perception. This type of reasoning, as will be explored in the section on exegesis based on personal opinion, carries the weight of divine message and belongs to the internal, rather than external, illuminations of faith.