(1) In some manuscripts the reading is: “Inan.” (2) A core principle of Ahl al-Sunnah wal-Jamaah is to heal divisions, bring hearts together, and preserve communal unity—standing in stark contrast to the innovators who disagree about, depart from, and collectively abandon the Book. Shaykh al-Islam Ibn Taymiyyah states: “You know that among the great maxims that summarize the religion are: reconciling hearts, uniting the word, and setting matters right among people. Allah says: ‘So fear Allah and set matters right between yourselves’ (4:1). Similar texts command togetherness and concord and forbid dissension and discord. Those who uphold this principle are the People of the Jamaah, while those who depart from them are the People of Division.” See: Ibn Taymiyyah, Majmu Fatwa, 28:50. He also said: “Had people held fast to the Quran and the Sunnah they would have agreed, just as the people of the Sunnah and hadith have agreed; the imams of the Sunnah and hadith never differed over any of the fundamentals of their religion. Hence none of them said that Allah is a body (jism), nor did any of them say that He is not a body. They rejected the negation introduced by the Jahmiyyah among the Mu‘tazilah and others, and they rejected the denial of attributes put forth by the Jahmiyyah, even while also repudiating those who likened His attributes to those of His creation. Yet their censure of the Jahmiyyah who negate the attributes was harsher than their criticism of the anthropomorphists, because the ailment of negation is more severe than that of anthropomorphism.” See: Ibn Taymiyyah, Dar’ Ta‘arud al-‘Aql wa-l-Naql, 5:367. (3) Ibn al-Qayyim writes: “Allah has forbidden speaking about Him without knowledge, whether in legal verdicts or in judgments, and He has made it one of the gravest prohibitions—as He placed it at the highest level of the forbidden acts. Allah said: ‘Say: My Lord has only forbidden indecencies, those apparent and those hidden; sin and wrongful transgression; associating with Allah that for which He has sent down no authority; and saying about Allah that of which you have no knowledge’ (7:33).” Thus, the Quran arranges the prohibitions in four ascending degrees: it begins with the least severe—shameless deeds (fawahish); then cites sin and injustice, which are more grievous; then cites shirk, which is graver still; and finally places at the highest level the act most strictly forbidden of all: speaking about Allah without knowledge.