(1) In manuscript S the reading is “Ibn Abbas,” which is incorrect. The person intended is Abd Allah ibn Muhammad al-Anbari, nicknamed al-Nashiʾ, a theologian-poet who died in 263 AH/876 CE. Al-Dhahabi says: “He was one of the leading Muʿtazila eccentrics” (Tarikh al-Islam, Events and Deaths 291–300, p. 181). (2) Manuscript S reads: “This is the view of the majority and it is the correct one,” whereas manuscripts B and Kh read: “This is a view and it is the correct one.” (3) Manuscript B reads: “does not take them out of being … .” (4) After presenting the various positions, Shaykh al-Islam Ibn Taymiyya writes: “If the divine names and attributes were merely figurative so that they could be negated when used in isolation, it would be permissible to say that Allah is not living, not knowing, not powerful, not hearing, not seeing, does not love them and they do not love Him, did not rise over the Throne, and the like. Yet it is axiomatically known in Islam that one may not negate what Allah has affirmed of His most beautiful names and sublime attributes; such negation would be a denial of the Creator and an assimilation of Him to non-existent entities.” He then quotes Ibn Abd al-Barr’s statement of the consensus of Ahl al-Sunnah wa-l-Jamaʿa that the attributes mentioned in the Quran and Sunnah are to be affirmed in their literal sense, not re-interpreted figuratively, contrary to the innovators such as the Jahmiyya and others. See Majmuʿ al-Fatawa 5/197.