refer explicitly to the thing itself. In many instances, all convey the same meaning. Let the discerning reader be attentive to this. Allah is the Guide.

Shu‘bah ibn al-Hajjāj and others said: “The statements of the Successors are not binding authority in subsidiary matters of law, so how can they be binding authority in Quranic interpretation?” This means that their statements are not binding upon others who disagree with them, and this is correct. If, however, they reach a consensus on something, there is no doubt that it constitutes binding authority. If they disagree, the view of some is not binding upon others, nor upon those who come after them. In such cases, reference must be made to the language of the Quran, the Sunnah, general Arabic usage, or the Companions’ statements on the matter.

[As for interpreting the Quran on the basis of mere personal opinion, this is forbidden. Mu’ammal narrated to us: Sufyān narrated to us: ‘Abd al-A‘lā narrated to us, from Sa‘īd ibn Jubayr, from Ibn ‘Abbās, who said: The Messenger of Allah, may Allah bless him and grant him peace, said:

“Whoever speaks about the Quran without knowledge, let him take his seat in the Fire.”

Wakī‘ narrated to us: Sufyān narrated to us, from ‘Abd al-A‘lā al-Tha‘labī, from Sa‘īd ibn Jubayr, from Ibn ‘Abbās, who said: The Messenger of Allah, may Allah bless him and grant him peace, said:

“Whoever speaks about the Quran without knowledge, let him take his seat in the Fire.”

Through the same chain leading to al-Tirmidhī, he said: ‘Abd ibn Humayd narrated to us: Hassān ibn Hilāl narrated to me, saying: Suhayl, the brother of Hazm al-Quta‘ī, narrated to us, saying: Abū ‘Imrān al-Jawnī narrated to us, from Jundub, who said: The Messenger of Allah, may Allah bless him and grant him peace, said:

“Whoever speaks about the Quran on the basis of his own opinion, even if he is correct, has nevertheless erred.”

Al-Tirmidhī said: “This is a singular hadith, and