(1) The Qadariyya were discussed above at 1/11. (2) The Murjiʾa were discussed above at 1/65. (3) Al-Tahānawī said in *Kashshāf Istilāhāt al-Funūn*: “The term *Hashwiyya* may be pronounced with the consonant sh either vowelless or followed by a short a—that is, *Hashwiyya* or *Hashawiyya*. They are people who adhered to the apparent meanings of the texts and consequently adopted *tajsīm* (corporealism) and other doctrines. They are among the misguided sects. Al-Subkī said in *Sharh Usūl Ibn al-Hājib*: ‘The Hashwiyya are a group who strayed from the straight path. They construe Allah’s verses according to their apparent meaning and believe that this is what is intended. They acquired this name because they were in the teaching circle of al-Hasan al-Basrī, and when he heard them speaking as they did, he said: “Move these people to the outer edge of the circle.” They were therefore associated with *hashāʾ* (the outer edge) and called *Hashawiyya*, with a short a after the sh. It has also been said that they were so named because the *Mujassima* (corporealists) were among them—or because the two groups were identical—and the body is *hashw* (stuffing). According to this derivation, the term is pronounced *Hashwiyya*, with a vowelless sh, as a derivative of *hashw*. It has also been said that the Hashwiyya are a group who do not consider it proper to investigate the verses concerning the divine attributes whose apparent meanings cannot be affirmed. Rather, they believe in whatever Allah intended, while firmly maintaining that the apparent meaning was not intended, and consign their interpretation (*taʾwīl*) to Allah. On this understanding, applying the name Hashwiyya to them is inappropriate, for this is the position of the *salaf* (early Muslim generations).’” See also: *Dāʾirat al-Maʿārif al-Islāmiyya*, entry “al-Hashwiyya”; al-Shahrastānī’s discussion of the “*Mushabbihat al-Hashwiyya*” (anthropomorphists among the Hashwiyya) in *al-Milal wa-l-Nihal*, 1/96–99, quoted from him by al-Ījī in *al-Mawāqif*, p. [0–9]29, Cairo ed., 1356. (4) (B) and (A) read *fīhā* (“in it,” feminine form). (5) *Inna* (“indeed/that”) is added in (A) and (B). (6) His biography appeared previously at 1. See also: *Tārīkh Baghdād*, 12/166–188; al-Masʿūdī, *Murūj al-Dhahab*, 3/314; *al-Aʿlām*, vol. 5. (7) Ibn al-ʿImād al-Hanbalī cited this statement by ʿAmr concerning ʿAbd Allāh ibn ʿUmar—may Allah be pleased with him and his father—in *Shadharāt al-Dhahab*, 1/211. Mustajī Zāda wrote in the margin of (ʿ), commenting on it: “I say: Consider the audacity of ʿAmr ibn ʿUbayd, who went so far as to impugn the creed of a man such as ʿAbd Allāh ibn ʿUmar merely because ʿAmr’s false creed contradicted Ibn ʿUmar’s true creed.”