(1) “an”: omitted; from “s.” (2) In al-Irshad: “wa-in.” (3) “qala”: an insertion by the sheikh; the passage continues from the preceding text in al-Irshad. (4) al-hayula: a Greek term meaning “principle” or “matter.” In technical usage it denotes the substance within a body that can receive its accidents and serves as the substratum for both the corporeal and species forms. See al-Taʿrifat by al-Jurjanī, p. 257; al-Muʿjam al-Falsafī by Jamil Salīb, vol. 2, p. 536. The matter of a thing comprises its fundamental constituents—whether sensible or intelligible—from which it is composed. Philosophers assign several senses to matter; see al-Muʿjam al-Falsafī, vol. 2, pp. 306–308. The form (sūra) is that which gives entities their extension and distinguishes them from others (the determinate shape of a thing), with various usages listed by Abū al-Baqāʾ al-Kūfī in al-Kulliyyāt, vol. 3, pp. 114–115. (5) He is Abū al-Ḥusayn Ṣāliḥ ibn ʿAmr al-Ṣāliḥī, after whom the Salīḥiyya—a branch of the Murjiʾa—is named. al-Shahrastānī reports in al-Milal wa al-Niḥal, vol. 1, p. 145, that al-Ṣāliḥī combined the doctrines of predestination (qadar) and postponement (irjāʾ), diverged from the mainstream Murjiʾa on certain points, and held that faith (īmān) is solely knowledge of God, while disbelief (kufr) is purely ignorance of God; that the statement “God is a third of three” is not formally disbelief but can only be voiced by a disbeliever; that prayer is not an act of worship of God, and that the only worship of God is faith—namely, knowledge of Him—which is a single attribute that does not increase or decrease. See his remarks on substance and the permissibility of stripping it of accidents in Maqālāt al-Islāmiyyīn.