what the Messenger, may Allah bless him and grant him peace, actually said and spoke—not to something contrary to his words, nor to an interpretation that goes against their apparent meaning. Mentioning such an interpretation does not cause the listener to disbelieve Allah and His Messenger. Indeed, that interpretation itself, which contradicts his words, constitutes a denial of Allah and His Messenger, either outwardly or both inwardly and outwardly. If that were what was intended, he would have said: “Do you wish to disbelieve Allah and His Messenger?” or “Do you wish to display disbelief in Allah and His Messenger?” For the one guilty of such denial is whoever says something contrary to the words of Allah and His Messenger, either outwardly or both outwardly and inwardly.

‘Alī, however, feared that the listener would disbelieve Allah and His Messenger. This does not happen merely because interpreters offer their interpretations. For a believer does not disbelieve Allah and His Messenger on account of a contrary statement arising from an interpretation that conflicts with their words; rather, he rejects it from the person advancing it.

If someone says, “The Prophet, may Allah bless him and grant him peace, conveyed these esoteric interpretations to the select few,” the reply is: “This is fabricated slander which the scholars of Islam unanimously agree is false.” It has been authentically reported from ‘Alī, may Allah be pleased with him