and seventy, then those transmitters only received it from others who had taken it from the disciples, and in the end they trace the chain back to just four.

Fifth point:
The disciples are not infallible; any one of them may slip up in part of what he reports. As for the extraordinary feats attributed to them, some people dismiss them while others accept them, yet such marvels carry no proof of their impeccability—unless it were established that they claimed prophethood and produced the miracles that confirm a prophet. That, however, was never the case. Indeed, when righteous people are granted karamāt (miraculous favors), those karamāt do not render them immune from error like the prophets; they may still make mistakes even though their karamāt are genuine.

Moreover, in their own view the disciples are not prophets, and even if they call them “messengers,” they are only messengers of the Messiah, not messengers of Allah, Exalted and Blessed.

Sixth point:
The books they possess contain numerous, clear-cut statements that contradict their position—statements far more abundant and explicit than the passages they adduce in its support. In such a case, one must adhere to the unambiguous, definitive texts and refer whatever is unclear back to them; it is impermissible to cling to the ambiguous while forcing the decisive to conform to it.

Seventh point:
Even if, hypothetically, these books existed on earth in seventy-two languages, and every one of them had been transmitted from the disciples with complete accuracy,