[^1] He also said about it...

[^1] He also said about it: ( This is) a Book which We have revealed to you that you may bring forth men, by their Lord’s permission from utter darkness into light. [^2] And He said concerning it: And We have not revealed to you the Book except that you may make clear to them that about which they differ. [^3] He has made it liable for the solution of all levels of disputes of the people and for the differentiation between right and wrong.

Therefore, this Book requires an interpreter who derives from it what it intends to explain. It requires someone who should encompass the intellectual, ethical and practical darknesses, so that he can take them out of those darknesses and guide them to the light. He should explain to them the right and wrong in their disputes. He should know the right and wrong in all that in which the people dispute in so that he can explain to them.

His knowledge should include the intense arguments of the principles of faith from Divine Unity to the Return—which still occupy the minds of the most genius of scholars—to all those practical issues which people face, like the dispute of two women over a baby, each one claiming to be its mother. Is it logical to say: The provisions of the Qur’an in guiding the people, training them, solving their problems and resolving their disputes has ended with the death of the Prophet (S)?

Have Allah and His Messenger (S) left this Book that is responsible for all the needs of mankind, without appointing an interpreter and explainer? In conclusion, the concept of the reality of the revelation of the Wise Qur’an from the All-Knowing, the All-Wise to the Prophet (S) necessitates the confirmation of a divine teacher and interpreter who has the knowledge of the Book which Allah has sent as an explanation for everything.

Does any sane person accept that Allah and His Messenger (S) have delegated the appointment of the interpreter of His religion to the ones who are ignorant of the arts and secrets of the Qur’an and the laws of Islam and its purposes? Second Precept Indeed, the definition of divine leadership for mankind is Imamat and the leadership of the human intellect, because the topic of divine leadership is about who can be a divine leader for human beings.

The humanity of a human being is due to his intellect and thinking: The support of the human being is the intellect. [^4] Thus, in regards to the physical mechanisms, the human is in need of his powers and body parts for steering his senses.