Ibn al-Layth, Ibn Rabban, and Ibn Qutayba, found that there had been no corruption of the text but denounced as tahrif what they considered misleading interpretations of the text.[36] The 14th-century commentator Ibn Khaldun argued in the Muqaddimah (Introduction) that no distortion had taken place: "the statement concerning the alteration is unacceptable to thorough scholars and cannot be understood in its plain meaning".[37]