First: reports whose attribution to those quoted is weak, such as most of what he transmits from Ja‘far al-Sādiq, much of which is falsely attributed to him. Most of the reports in the book stop at Abū ‘Abd al-Rahmān himself. Experts have criticized Abū ‘Abd al-Rahmān’s own transmission, to the point that, when al-Bayhaqī narrated from him, he would say: “He narrated to us from the original record of what he had heard.”

Second: reports that are authentically transmitted, but whose narrator was mistaken in what he said.

Third: authentic reports from someone whose statement is correct.

Every meaning that contradicts the Quran and Sunnah is false, and the argument supporting it is untenable. As for a meaning that accords with the Quran and Sunnah but is not what the wording intends, interpreting the wording by it is an error. If, however, it is mentioned by way of allusion, drawing a lesson, or analogy, it may be sound or unsound.

It is thus clear that whoever explains or interprets the Quran or hadith contrary to the interpretation known from the Companions and their Successors is fabricating lies against Allah, deviating concerning Allah’s signs, and distorting words from their proper places. This opens the door to heresy and impiety. That it is false is a matter of basic, indisputable knowledge in Islam.

As for statements reported from some of them that admit of more than one meaning, such as one of them saying:

“If