of Allah Most High. Abū Hāmid, however, understands this as referring to what he mentions in books reserved for a select readership and similar statements of the heretical esotericists. Yet he renounced this position toward the end of his life.

If this hadith is not authentic, it carries no evidentiary weight. If it is authentic—assuming its authenticity—it states that some knowledge is like something concealed, known only to those knowledgeable about Allah; when they speak of it, those heedless of Allah reject it. This indicates that some people possess this knowledge: it is not something Allah has kept exclusively to Himself, although some people reject it. If the interpretation of the ambiguous passages belongs to this category, as they claim, then it is established that those knowledgeable about Allah know the interpretation of the ambiguous passages, and their claim is disproved. If it does not belong to this category, their argument is invalid. Thus, on either assumption, their use of this hadith as evidence is invalid.

There is no doubt that some knowledge cannot be accepted by many minds. As Ibn Masʿūd said:

“Whenever a man relates to people something beyond their understanding, it becomes a trial for some of them.”

ʿAlī, may Allah be pleased with him, said:

“Speak to people about what they understand, and leave aside what they reject. Do you want Allah and His Messenger to be accused of lying?”