Mansoor says that conjecture is not proof. Then he says that the Quran has authority, while the Quran is conjectural in terms of indication! If conjecture is not proof, then the Quran has no authority either!
This is the doubt of a man who loves to argue, ﴿وَكَانَ الْإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلًا﴾[1]; “and the human being is the most argumentative being.” It is based on the view that the Quran is conjectural in terms of indication, which is obvious arbitrariness; because the Quran is ﴿كِتَابٌ فُصِّلَتْ آيَاتُهُ﴾[2]; “a Book whose verses are explained in detail,” and it has been revealed ﴿بِلِسَانٍ عَرَبِيٍّ مُبِينٍ﴾[3]; “in a clear Arabic language.” It is perceptible that many of its verses are explicit, and only the people of sophistry doubt their indication; such as His statement: ﴿إِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا﴾[4]; “Indeed, conjecture is not sufficient for (proving) the truth,” which is explicit that conjecture is not proof, and it is not permissible for His statement about conjecture to be conjectural, for that would lead to a contradiction. Many of its verses are also clear, even if they may have two or more meanings. The apparent indication of a word is also definitively proof, as intellectuals act upon it without any disagreement among them. A few of its verses are allegorical, but they are also understood by referring to its explicit and clear verses; as He has said: ﴿هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ﴾[5]; “He is the One Who sent down the Book to you, from which there are decisive verses, which are the foundation of the Book, and others are allegorical. But those in whose hearts is deviation follow the allegorical part, seeking discord and seeking its hidden meaning.” Therefore, it can be said that the Quran is definitive in terms of indication as a whole, just as it is definitive in terms of issuance by virtue of its miraculous nature and tawatur. Therefore, it is proof without any disagreement among Muslims, except for some Shia Akhbaris who claim that it is conjectural in terms of indication for anyone other than the Prophet and his Ahl al-Bayt, thus it is not proof for anyone other than them, and it is obligatory for others to only go to them. This is foolishness on their part; because the authority of the words of the Prophet and his Ahl al-Bayt is only known through the Quran, and if the Quran were not proof, the authority of their words would not have been known at all so that it would be obligatory to go to them. Therefore, the Prophet said in the Hadith al-Thaqalayn that the Quran is the greater of the two, and he commanded holding firmly to it before holding firmly to the Ahl al-Bayt. Also, it has been narrated from the Ahl al-Bayt that they said: «مَا أَتَاكُمْ عَنَّا مِنْ حَدِيثٍ لَا يُصَدِّقُهُ كِتَابُ اللَّهِ فَهُوَ بَاطِلٌ»[6]; “Whatever hadith comes to you from us that is not confirmed by the Book of Allah, then it is false.”