(1) Innovation (bidʿah): newly introduced matters in religion after its completion. See Lisan al-ʿArab, Ibn Manẓūr, vol. 8/6, s.v. “bidaʿ.” Ibn al-Athīr states: “Innovation is of two kinds: an innovation of guidance and an innovation of misguidance. Whatever opposes what Allah and His Messenger (peace be upon him) commanded is blameworthy; whatever falls under the generality of what Allah or His Messenger recommended is praiseworthy.” See al-Bidāya wa al-Nihāya, vol. 1/106. However, this division is purely linguistic; in sharīʿa, an unqualified bidʿah is blameworthy. Ibn Rajab al-Hanbalī explains: “By bidʿah we mean what has been introduced without any basis in sharīʿa. What has a basis in sharīʿa is not a legal innovation, even if it is one linguistically.” (Jāmiʿ al-ʿUlūm wa al-Ḥikam, p. 233). Ibn Ḥajar al-ʿAsqalānī adds: “Originally bidʿah refers to that which is introduced without precedent; in sharīʿa it is used in opposition to the sunnah and is therefore blameworthy.” (Fatḥ al-Bārī, vol. 8/91, Book “Prayer of Tarawīḥ,” chapter “Virtues of those who stand in Ramaḍān”). (2) In the original it reads “lam aqūl” (“I did not say”). This likely reflects a slip by the copyist; it is retained in manuscripts S and T. (3) The discussion on affirming Allah’s ʿulūww (transcendence above His creation) by the salaf through both transmitted and rational proofs, and on refuting the opposing doctrine, was addressed in our study “Study of the Book’s Issues,” where we presented Shaykh al-Islām’s (may Allah have mercy on him) view; refer to that. Shaykh al-Islām also examines this issue in this treatise. (4) al-Isrāʾ (the Night Journey): the nocturnal journey. See Lisan al-ʿArab, Ibn Manẓūr, vol. 14/381–382, s.v. “sarā.” al-Miʿrāj (Ascension): the noun from ʿarūj (to ascend), i.e. the means by which one ascends.