(*) Shaykh Nāsir ibn Hamad al-Fahd stated (pp. 44–46): This fatwa is an abridgment of his treatise on “Reconciling Highness and Nearness” (5:226–255). Someone other than the Shaykh—may Allah have mercy on him—abridged it, as certain clear indications show. For example: 1. On p. 123, “There is nothing before You, etc.” abridges a passage found on p. 228. 2. On p. 134, “Then, after a lengthy discussion, he said: This shows that everyone who acknowledges Allah…” For the omitted discussion, see pp. 249–245. The words “he said” refer to Shaykh al-Islām, mentioned earlier. Comparison of the two texts yields the following observations: 1. The original, p. 226, reads: “If ‘with Him’ meant ‘under His power,’ as the Jahmiyya claim, then all creation would be [with Him, for they are] under His power and will.” I say: The words in square brackets were omitted from the original through a copying error caused by the eye skipping ahead. They have been restored from the abridgment, p. 121. 2. The abridgment, p. 123, reads: “This is the more balanced of the two positions transmitted from Ahmad.” The original, p. 258, reads: “This is one of the two positions,” which appears more likely to be correct. 3. The abridgment, p. 123, reads: “Their texts contain statements showing the opposite of their claim.” The original, p. 228, reads: “The texts contain statements showing their inconsistency,” which appears more likely to be correct. 4. The abridgment, p. 124, reads: “Thus, what are called originated things are the exalted; they are so in themselves.” The second hiya (“they are”) does not occur in the original, p. 229, and its omission is correct. 5. The abridgment, p. 124, reads: “Thus Abū ‘Alī al-Ahwāzī—who compiled an account of Ibn Abī Bishr’s faults and refuted Abū al-Qāsim ibn ‘Asākir—was one of the Sālimiyya.” The original, p. 229, has the same wording. This is a textual corruption; the correct reading is: “and Abū al-Qāsim ibn ‘Asākir refuted him.” Ibn ‘Asākir wrote Tabyīn kadhib al-muftarī (Exposing the Slanderer’s Lies) in refutation of this Abū ‘Alī al-Ahwāzī, as the Shaykh—may Allah have mercy on him—mentions at 5:484. 6. The abridgment, p. 127, reads: “Likewise, much of what the Lord says in describing Himself as knowing His servants’ deeds serves to warn and frighten, and as raghba (desire) for good in souls.” The original, p. 232, reads: “Likewise, the Lord frequently describes Himself in terms of knowledge, and of deeds: to warn, frighten, and encourage souls to do good.” The correct wording appears to be: “Likewise, the Lord frequently describes Himself as knowing His servants’ deeds, to warn, frighten, and encourage souls to do good.” 7. The abridgment, p. 128, reads: “As a king says: ‘We conquered this town, and this army is from us,’ and similar expressions.” The original, p. 233, reads: “and we defeated the army,” which is correct. 8. The abridgment, p. 135, reads: “He has acquired faith through which he worships Allah.” The original, p. 255, reads: “faith through which he knows Allah,” which appears more likely to be correct and suits the context. 9. The abridgment, p. 135, reads: “This is a major principle in teaching people and addressing them, and in general discourse using texts they have all heard.” The original, p. 255, reads: “This is a major principle in teaching people and addressing them through general discourse using texts,” which appears more likely to be correct.