(*) Shaykh Nāsir ibn Hamad al-Fahd stated (pp. 71–73): This treatise is abridged from al-Hasanah wa-l-Sayyi'ah (Good and Evil), 14/229–425. It does not abridge the entire treatise, but only part of it, beginning at the fifth line of p. 294 and continuing to the end of p. 361. Comparing the abridgment with its source reveals the following points: 1. At 8/205: “The soul by its nature moves him, for it is alive.” At 14/294: “The soul by its nature is changeable, for it is alive.” It appears to me that the correct reading in both places is: “The soul by its nature is in motion.” 2. At 8/206: “He made Pharaoh’s people leaders guiding to the Fire. But this [the compiler indicates a blank here] to Allah, for two reasons…” The missing words are: “But this [is not attributed on its own] to Allah,” as at 14/199. 3. At 8/208: “Then he turned to him and said: ‘And that man shall have only that for which he strives.’” The correct reading is: “Then he turned to him and said: ‘Which, then, of your Lord’s favors do you doubt?’” This is the reading at 14/302 and is required by the context. 4. At 8/212: “The Exalted has said: ‘So call upon Allah, devoting religion sincerely to Him’; ‘Praise be to Allah, Lord of all worlds.’” The correct reading is a single verse, not two: “So call upon Him, devoting religion sincerely to Him. Praise be to Allah, Lord of all worlds,” as at 14/311. 5. At 8/213: “His words, ‘The truest words a servant has spoken,’ imply that praising Him is the truest thing a servant can say, because He—glorified be He—does nothing but good. He—glorified be He—[the compiler indicates a blank in the original here], and his soul is naturally in motion, with a motion that necessarily involves evil, in consummate wisdom and abundant grace.” I say—the speaker here is Shaykh Nāsir ibn Hamad al-Fahd—that the missing words are: “He—glorified be He—[created man and created] his soul to be naturally in motion, with a motion that necessarily involves evil…,” as at 14/315. 6. At 8/214: “But the civic soul.” This is a textual corruption; the correct reading is: “But the sinful soul,” as at 14/316. 7. At 8/215: “The believer in the fullest sense is one whom sin does not harm.” This is a textual corruption; the correct reading is: “who does not persist in sin,” as at 14/318. 8. At 8/216: “No one’s story is related to us in the Quran except that we should consider it.” At 14/322: “except that we should learn a lesson from it.” The latter reading is more likely correct. 9. At 8/216: “The two shared the same consequence and ruling.” At 14/322: “The two shared the same grounds for the ruling.” The latter reading is more likely correct. 10. At 8/222: “The sixth distinction…” I say: The preceding five distinctions have not been mentioned here, although they appear in the original. 11. At 8/225: “When he recognizes the gratitude He deserves, which no one else deserves, sā [the compiler indicates a blank here], and the cause of evil is confined to the soul, he knows whence it comes. He therefore seeks forgiveness, seeks Allah’s help, and seeks His protection from what he has not yet done…” The missing passage, as at 14/341, reads: “When he recognizes the gratitude He deserves—which no one else deserves—[his knowledge that good deeds come from Allah leads him to sincerity in thanking Allah and relying on Him. Were it said that they come from himself, that would be mistaken, for some involve no contribution from his actions. As for those in which his actions have a part, Allah is the One who bestows them, for there is neither power nor strength except through Allah, and no refuge or escape from Him except in Him. And he knows that] the cause of evil is confined to the soul…” 12. At 8/228: “Regarding the attributes, the Mu'tazilah are the effeminate counterparts of the Jahmiyyah. As for the Kullābiyyah regarding the attributes [the compiler indicates a blank in the original here], and likewise the Ash'ariyyah…” The missing passage, as at 14/349, reads: “As for the Kullābiyyah, [they affirm the attributes in general], and likewise the Ash'ariyyah…” 13. At 8/234: “These resembled the People of the Book in what had been altered or abrogated, while those resembled people with no scripture. He—may Allah Most High have mercy on him—said: ‘Souls are innately endowed with necessary knowledge of the Creator who created the heavens…’” I say—the speaker here is Shaykh Nāsir al-Fahd—that the words “resembled people with no scripture” mark the end of the abridgment and occur at 14/361. As for the words “He—may Allah Most High have mercy on him—said: ‘Souls are innately endowed…,’” these begin a new quotation from the Shaykh—may Allah have mercy on him—taken from somewhere other than the treatise al-Hasanah wa-l-Sayyi'ah. Allah Most High knows best.