(1) What is forbidden in the study of the stars is the branch practiced by soothsayers and charlatans, called ʿilm al-taʾthir (astrological influence), through which they claim to foresee events that have not yet occurred. Permissible, however, is ʿilm al-tasʾir (astronomical calculation), derived from direct observation and sensory perception and used for navigation, determining directions, and other beneficial purposes; there is no objection to learning it. (2) The word irjaʾ is employed in three distinct senses: – The Muʿtazila, who hold that the perpetrator of a major sin will dwell eternally in Hell, apply it to Ahl al-Sunnah wa-l-jamaʿa because the latter do not categorically assert the punishment of major sinners; they leave their fate to Allah, Who may punish or forgive them. – Hadith scholars use it for those who deny increase and decrease in iman (faith) and who exclude deeds from the very reality and definition of iman. This is the view of Abu Hanifa and many prominent scholars. They nonetheless consider deeds obligatory, urge their performance, censure anyone who neglects them, and consign the grave sinners who commit major offences to Allah’s will—He may punish or forgive them. – The majority of scholars apply the term to a censured, suspect group that says iman is merely knowledge and that acts of obedience beyond iman—and sins short of outright disbelief—are neither harmful nor beneficial. Anyone belonging to this category is rejected as a hadith transmitter. (3) Maymun, by this statement, seeks to establish that iman differs in degree from one believer to another and that it can increase and decrease. This is the view of the majority of the early generations, and the Qur’an and authentic hadith of the Prophet support and give preference to it. See: al-Baghawi, Sharh al-sunnah, 1/33, 47 (critical edition prepared by us).