As for the three commentaries asked about, al-Baghawī’s is the freest from religious innovation and weak hadiths. However, it is an abridgment of al-Tha‘labī’s commentary, from which he removed the fabricated hadiths and religious innovations, along with other material.

As for al-Wāhidī, he was al-Tha‘labī’s student and more knowledgeable than him about Arabic. Al-Tha‘labī, however, was relatively free of religious innovations, even though he mentioned them in imitation of others. His commentary and al-Wāhidī’s al-Basīt, al-Wasīt, and al-Wajīz contain valuable insights, but also much worthless material, including false reports and other things.

As for al-Zamakhsharī, his commentary is filled with religious innovation and follows the Mu‘tazilah’s approach: denying Allah’s attributes and the possibility of seeing Him, asserting that the Quran is created, and other Mu‘tazilite doctrines. He also denied that Allah wills all that comes into being and creates people’s actions.

Their five foundational principles are what they call divine oneness, justice, the intermediate position between the two positions, carrying out the threat of punishment, and enjoining what is right and forbidding what is wrong. Yet what they mean by “divine oneness” includes denying Allah’s attributes. This is why Ibn Tūmart called his followers al-Muwahhidūn (the affirmers of divine oneness). This is nothing but deviation concerning Allah’s names and signs.