(1) See Ibn ‘Abd al-Barr’s remarks in al-Tamhid, vol. 7, pp. 128–130. The author here has presented them in paraphrase. (2) Jahmiyya: A portion of their doctrine on divine attributes was discussed in the dedicated section of this study. They are the followers of Jahm ibn Safwan al-Tirmidhi of Khurasan, who studied under al-Ja‘d ibn Dirham and adopted his theological position. He was indifferent to the sciences of hadith and athar (reports), thus departing from the majority of Muslims who valued hadith and the traditions of the Companions. He and his fellow theologians held that true knowledge can only be attained through rational discourse (kalam), despised the hadith scholars—whom they labeled Hashawiyya—and rejected any authority to transmitted reports. The Jahmiyya emerged in the Eastern lands after the era of the Companions (may Allah be pleased with them), causing great tribulation. The Muslim community united to repudiate their innovation and misguidance, warned against anyone who followed them, severed ties for God’s sake, censured those who sat in their gatherings, and vigorously refuted them with unprecedented polemics. Dozens of works were composed to expose the deviation of this sect and its departure from Islam. See: Tarikh al-Jahmiyya wal-Mu’tazila by Jamal al-Din al-Qasimi, p. 10; al‐Khitat by al-Maqrizi, vol. 2, p. 357. (3) The Mu‘tazila: They first appeared following a question posed in the council of al-Hasan al-Basri concerning those who commit major sins—whom the Kharijites declared unbelievers and the Murji‘a affirmed as unquestionably believers. The Ahl al-Sunnah held that such sinners remain under God’s will and mercy; they possess the degree of faith they truly have, will be judged according to their transgressions on the Day of Resurrection, and although they may be punished, they will not dwell forever in Hell but will emerge after recompense. Wasil ibn ‘Ata’ distanced himself from al-Hasan’s assembly to articulate the Mu‘tazila doctrine, uniquely holding that the major sinner occupies an intermediate station between faith and disbelief (al-manzila bayna al-manzilatayn) in this world, but in the Hereafter remains eternally in Hell, akin to the Kharijites. Their views further evolved under the influence of philosophy: they exalted all that is rational and interpreted scriptural texts only insofar as they conformed to reason and desire. Consequently, they adopted the Jahmiyya’s position on divine attributes—namely, ta’til (denial of divine attributes)—and were thus also labeled Jahmiyya. Among their most notable doctrines are the belief in the createdness of the Qur’an, the assertion that human actions are self-created independently of God’s power and will, and consequently their designation as Qadariyya. See: Maqalat al-Islamiyyin by al-Ash‘ari, vol. 1, p. 235 ff.; Kitab al-Ghuluw wa-l-Firaq al-Ghaliyyah, pp. 119–120; Tarikh al-Jahmiyya wal-Mu’tazila by al-Qasimi, pp. 57–59.