(1) In the Risāla it reads “wa-hadha” (“and this”). (2) In all copies it reads “wa’uratahu” (“and his defect”). The author cites the Risāla and Darʾ Taʾarud al-ʿAql wa al-Naql, vol. 7, p. 236. On this the Shaykh (may Allah have mercy on him) comments in Darʾ: “By al-uṣūl (theological principles) he does not mean what they present as contradicting the Sunnah—since the Ashʿarīs do indeed oppose them on matters such as al-ruʾya (vision), the Qurʾān, and the attributes—but rather their kalām-based rational principles upon which they build the subsidiary rulings that conflict with the Sunnah….” See Darʾ Taʾarud al-ʿAql wa al-Naql, vol. 7, p. 237. (3) Abu ʿAbd Allāh Muḥammad ibn Aḥmad ibn Isḥāq ibn Khuwīz Mindād al-Miṣrī al-Mālikī, who studied under al-Abharī, avoided speculative theology (kalām) and its proponents. Among his works is Kitāb al-Khilāf. He died c. 390 AH. See al-Dībāǧ al-Madhhab (Ibn Farḥūn), p. 268; Jamʿ Bayān al-ʿIlm wa Faḍlih (Ibn ʿAbd al-Barr), 2:117; al-Wāfī bil-Wafayāt (al-Ṣafadī), 2:52. (4) Ibn ʿAbd al-Barr reports that Muḥammad ibn Khuwīz Mindād wrote in Kitāb al-Shahādāt fī Taʾwīl Qawl Mālik: “Testimony by the people of bidʿa (innovations) and ahwāʾ (theological desires) is not valid,” as follows: “According to Mālik and our fellow scholars, the people of ahwāʾ are practitioners of kalām (speculative theology); therefore anyone who engages in kalām—whether Ashʿarī or not—is counted among the people of ahwāʾ and bidʿa, and his testimony in Islamic law is never accepted. He is to be shunned and disciplined for his innovations, and if he persists, he is to be declared an apostate.” See Jamʿ Bayān al-ʿIlm wa Faḍlih (Ibn ʿAbd al-Barr), 2:117. (5) In S it reads “alladhī” (“which”). (6) In all copies it reads “fa-huwa ʿindahum min ahl…”. The passage makes sense without this phrase. See Darʾ Taʾarud al-ʿAql wa al-Naql, vol. 7, p. 158.