Fourthly: Evidence of its allegory from the mind and insight.
The mind and insight require that his Sunnah, peace and blessings of Allah be upon him, an argument for several issues:
First: that he who was infallible, must be believed in all that which emanates from him; and his infallibility has been proven, peace and blessings of Allah be upon him. Thus, one must believe him in all that which emanates from him and the Sunnah is what emanated from him.
Second: The adherent to any doctrine, or the holder of any concept, is the most worthy amongst people to interpret, explain and make clear all issues relating to this doctrine, or this concept, due to his total familiarity with them. As the Messenger of Allah, peace and blessings of Allah be upon him, was the holder of the Quran‒the primary source of Islamic legislation ‒ he was the most worthy of people to explain it, interpret it and make it clear.(1).
These two issues have been confirmed by verses from the Book of Allah, with extreme lucidity and clarity, such as the saying of the Almighty: "Nor does he say (aught) of (his own) Desire. It is no less than inspiration sent down to him." [An-Najm/43].
And His saying, the Almighty: "And We sent down the Book to you for the express purpose, that you should make clear to them those things in which they differ, and that it should be a guide and a mercy to those who believe." [An-Nahl/64].
And His saying, the Almighty: "And We have sent down unto you (also) the Message; that you may explain clearly to men what is sent for them, and that they may give thought." [An-Nahl/44].
The third one: the induction indicated that the honourable Book has ordained on people summarised duties that need explanation, interpretation and clarification, such as conducting the prayer, almsgiving, and performance of the rituals of pilgrimage. Therefore, scholars and investigators went‒without regard to the opinions of slanderers who deviate from the religion of Allah, those who work to demolish the structure of the prophetic Tradition ‒ to say that it is imperative, by legislation and mind, to refer back to the Tradition to detail its summarised ordinances and clarify the modality to perform it, and what lends help in supporting that is the following:
It was narrated that a man said to Imran ibn Husain: do not address us except with the Quran. Imran said to him: You are a witless person; do you find in the Book of Allah that Dhuhr prayer is four units, which you do not read aloud? He then recounted to him the prayers, almsgiving and the like, and said: do you find this expounded in the Book of Allah? Alas, the Book of Allah is abstract, and the Sunnah is there to expound that."(2).
And it was narrated that a man said to Mutraf bin Abdullah bin Ash-shukheir: "Do not address us but with the Quran. Mutraf said to him:" By Allah! We seek not an alternative to the Quran, but we seek he who is more learned in Quran than us "(3). In this sense, Al-Awzaa'i said:" The Book is in most dire need of the Sunnah than the Sunnah to the Book "(4). And Yahya bin Abi Katheer said: "The Sunnah is a judge on the book and not the book a judge on the Sunnah"(5).
Imam Ash-Shaatibi clarifies what scholars mean by saying that the Sunnah is a judge on the book; he says: "The answer would be that the judgement of the Sunnah on the Book is not in the sense that it precedes it and leaves it lagging behind, but rather that which is expressed in the Sunnah is that which is intended in the Book, as though the Sunnah has the status of exegesis and explanation of the meanings of the provisions of the Book" (6).
(1) - see: Shifa'ussudoor 1/72.
(2) - see: Al-Kifaya by Al-Khateeb, p. 48, Jami' Bayan Al-'Ilm wa Fadhaa'ilihi by Ibn 'Abd Al-Barra, p. 495.
(3) - see: Jami' Bayan Al-'Ilm, p. 496.
(4) - see: Jami' Bayan Al-'Ilm , p.496, Al-Muwafaqaat 4/15, Irshaad Al-Fuhool, p. 33.
(5) - see: Jami' Bayan Al-'Ilm, p. 496, Irshaad Al-Fuhool, p. 33.
(6) – Al-Muwafaqaat: 4/5.