(1) Al-Shahrastānī states concerning Jahm in *al-Milal wa-l-Nihal* (1/79): “He agreed with the Muʿtazila in denying the eternal attributes but went beyond them in several matters. Among these was his assertion that the exalted Creator may not be described by any attribute also applied to His creatures, because that would entail *tashbīh* (likening Him to creation). He therefore denied that He is Living and Knowing, while affirming that He is Powerful, an Agent, and Creator, because no created thing is described in terms of power, agency, and creation.” (2) The text between square brackets appears only in (ع). (3) Abū al-ʿAbbās ʿAbd Allāh ibn Muhammad ibn ʿAbd Allāh ibn Mālik al-Nāshiʾ al-Anbārī was known as Ibn Sharshīr. He died in 293 AH. Ibn Hajar states in *Lisān al-Mīzān* (3/334): “He was from al-Anbār and settled in Baghdad before moving to Egypt, where he died. He was a theologian, poet, and prose stylist, and composed a 4,000-verse poem on *kalām* (speculative theology). Ibn al-Nadīm said: ‘It is said that he was a dualist, and he consequently lost his standing among his fellow theologians.’ I say: Do not be misled by Ibn al-Nadīm’s statement, for this man was one of the leading Muslims. He was called al-Nāshiʾ because, while still a young man, he entered an assembly and debated according to the Muʿtazilī method, defeating his opponent. An elder then stood, kissed his head, and said: ‘May Allah never deprive us of the like of this young man.’ The name thereafter remained attached to him. He also wrote a refutation of Dāwūd ibn ʿAlī, which Dāwūd’s son Muhammad ibn Dāwūd answered, as well as other works.” Ibn al-Nadīm, however, included him among the leading Manichaean theologians—followers of Mani—who outwardly professed Islam while concealing *zandaqa* (heresy). He wrote (p. 338): “Among those who rose to prominence in later times were Abū ʿĪsā al-Warrāq and Abū al-ʿAbbās al-Nāshiʾ.” See also his biographies in *Wafayāt al-Aʿyān*, 2/277–279; *Inbāh al-Ruwāt*, 2/128–129; *Tārīkh Baghdād*, 1/92–93; *Shadharāt al-Dhahab*, 2/214–215; al-Dhahabī’s *al-ʿIbar*, 2/95; and *al-Aʿlām*, 4/261. See also Ibn Hazm’s remarks about him in *al-Taqrīb li-Hadd al-Mantiq wa-l-Madkhal Ilayhi*, p. 43, edited by Dr. Ihsān ʿAbbās, Beirut, 1959; the editor’s introduction, p. tāʾ; Ibn al-Murtadā’s *al-Munya wa-l-Amal*, p. 54; and *Fadl al-Iʿtizāl*, p. 299. (4) (ع): “figurative of the servant.”