the statements of those from whom the material is transmitted, and chains of transmission are not provided for most of what he relates. Rather, he draws from the books of those who wrote about sectarian doctrines before him, such as Abū Īsā al-Warrāq, one of the writers for the Rāfidah, who stand accused concerning much of what they transmit (1), and Abū Yahyā and others among the Shia. He also draws from the works of certain Zaydīs and Mutazilites who impugn many of the Companions.

For this reason, you find (2) al-Asharī’s reporting more accurate than theirs, because he was more knowledgeable about sectarian doctrines and more careful to guard against the lies told concerning them. Nevertheless, even his reporting—and that of most who report sectarian doctrines without using the actual words of their proponents or providing chains of transmission from them—contains errors that reveal the difference between what they actually said and what was reported from them. This occurs even when jurists report one another’s legal schools: such reporting contains many errors, even when the reporter does not intend to lie. Indeed, a person may err despite having no motive to lie about someone (3); rather, he may revere or follow him (4).

As for the Messenger of Allah—peace and blessings be upon him—all believers agree upon loyalty to him, reverence for him, and the obligation to follow him. Despite this, the reports of those who are not hadith scholars frequently contain errors concerning him. They add to his words and omit from them in ways that corrupt his intended meaning. Indeed, they even err regarding matters concerning him that are well known and mass-transmitted among the general public and others.