(1) *Min* (“from”) appears only in (ʿ). (2) (N) and (M) read: *lahā* (“for it”). (3) (N) alone omits *ma‘dūd* (“recognized”). (4) (B), (A), (N), and (M) read: “the fourth,” which is an error. The discussion of the fourth line of argument began on p. 612. (5) (N) omits “which is.” (6) (B) and (A) read: “and Dāwūd al-Jawāhirī”; (N): “and Dāwūd al-Hiwārī”; and (M): “and Dāwūd al-Hawāribī.” The same readings recur in these manuscripts below. Ibn Hajar states in *Lisān al-Mīzān*, 2/427: “A leading exponent of Rāfidism and *tajsīm* (corporealism), and one of those at whom Jahm took aim. Abū Bakr ibn Abī ‘Awf said: I heard Yazīd ibn Hārūn say, ‘Al-Hawāribī and al-Marīsī are unbelievers.’” Ibn Hajar also notes that Dāwūd is not known to have transmitted any hadith. In his notes on *al-Maqālāt*, 1/258, Shaykh Muhammad Muhyī al-Dīn ‘Abd al-Hamīd cites al-Sam‘ānī’s *al-Ansāb*, where, after mentioning Hishām ibn Sālim al-Jawālīqī, he states: “It was from him that Dāwūd al-Jawāribī adopted the doctrine that the object of his worship possesses every human bodily member, including genitals and a beard.” Ibn al-Athīr reproduces the same statement in *al-Lubāb*, 2/291. On Dāwūd al-Jawāribī and his doctrine of *tajsīm*, see *al-Milal wa-al-Nihal*, 1/167; *al-Farq bayna al-Firaq*, p. 140; *al-Tabsīr fī al-Dīn*, p. 71; al-Khayyāt’s *al-Intisār*, p. 54; Ibn al-Jawzī’s *Talbīs Iblīs*, p. 87; and Ibn Tāhir’s *Usūl al-Dīn*, p. 74. (7) This appears in *al-Maqālāt*, 1/258–259; we shall collate Ibn Taymiyya’s quotation against it. (8) (N) reads: “al-Hiwārī”; and (M): “al-Hawāribī.” (9) The passage between the two asterisks is omitted from (A) and (B). (10) Another similar passage appears in *al-Maqālāt*, 1/214: “Allah is a body, He has shoulder-length hair, and He is in human form.” (11) (B) alone reads: “He has flesh.”