(1) Mustajī Zādah commented in the margin of (ʿ): “I say: However, al-Khatīb al-Baghdādī reported through his chain of transmission that Abū Hanīfa—may Allah Most High be pleased with him—said: ‘These are two wicked men: I mean Jahm ibn Safwān and Muqātil ibn Sulaymān. Jahm went to excess in *tanzīh* (declaring Allah transcendent), placing Him Most High beyond every category of meaning, and thus fell into *taʿtīl* (negation). Muqātil went to excess in *tashbīh* (likening Allah to creation), to the point of ascribing to Him Most High flesh, blood, hair, and bone.’ End quote. Thus, what al-Khatīb reported from Abū Hanīfa concerning Muqātil agrees with what Imam Abū al-Hasan al-Ashʿarī—may Allah be pleased with him—related concerning Muqātil.” (2) *Wafayāt al-Aʿyān*, 4/341, states in the biography of Muqātil ibn Sulaymān: “It is related that Imam al-Shāfiʿī—may Allah be pleased with him—said: ‘All people are indebted to three: to Muqātil ibn Sulaymān in Quranic exegesis, to Zuhayr ibn Abī Sulmā in poetry, and to Abū Hanīfa in *kalām* (scholastic theology).’” (3) (B) and (A) read: “Muqātil ibn Hibbān,” which is an error. He was the scholar and hadith master of Khurasan, Abū Bistām—though Ibn Saʿd gives his *kunya* as Abū Maʿān—Muqātil ibn Hayyān al-Balkhī al-Khazzāz. Al-Dhahabī said: “He was an imam, truthful, devout, virtuous, of great standing, and a man of the Sunnah who faithfully followed it. During the uprising of Abū Muslim al-Khurasānī, he fled to Kabul, where he called many people to Islam and they embraced it. Yahyā ibn Maʿīn and Abū Dāwūd declared him trustworthy, while al-Nasāʾī said: ‘There is no objection to him.’” See his biography in *Tadhkirat al-Huffāz*, 1/174; *Tabaqāt Ibn Saʿd*, 7/374; al-Nawawī, *Tahdhīb al-Asmāʾ wa-al-Lughāt*, pt. [0–9], vol. [0–9], pp. [0–9]10–111; and *al-Jarh wa-al-Taʿdīl*, vol. [0–9], pt. [0–9], pp. [0–9]53–354. (4) (N) and (M) read: “trustworthy, and there is no doubt.” (5) Abū al-Hasan ibn Muqātil ibn Sulaymān ibn Bashīr, al-Azdī by clientage, al-Balkhī, al-Khurasānī, and al-Marwazī. He was originally from Balkh, then moved to Basra, entered Baghdad, and transmitted hadith there. Al-Dhahabī mentioned him at the end of his biography of Ibn Hayyān (*Tadhkirat al-Huffāz*, 1/174), saying: “As for Muqātil ibn Sulaymān the exegete, he lived during this period. His hadith was rejected, and he was tainted with *tajsīm* (corporealism), although he was one of the repositories of knowledge and an ocean of Quranic exegesis.” He died in Basra in 150 AH. See his biography in *al-Jarh wa-al-Taʿdīl*, vol. [0–9], pt. [0–9], pp. [0–9]54–355; *Tahdhīb al-Asmāʾ wa-al-Lughāt*, pt. [0–9], vol. [0–9], p. [0–9]11; *Tabaqāt Ibn Saʿd*, 7/373; *Tahdhīb al-Tahdhīb*, 10/279–285; *Mīzān al-Iʿtidāl*, 3/196–197; *Tārīkh Baghdād*, 13/160–169; *Wafayāt al-Aʿyān*, 4/341–343; Ibn al-Nadīm, *al-Fihrist*, p. [0–9]79—where he listed him among the Zaydīs and said, “He was one of the Zaydīs, hadith scholars, and Quran reciters”—*al-Aʿlām*, 8, which quotes from the manuscript of al-Balkhī’s *Qabūl al-Akhbār* a report from al-Kalbī stating, “Falsehoods concerning Quranic exegesis were attributed to Muqātil”; and Sezgin, vol. [0–9], pt. [0–9], pp. [0–9]5–87. Regarding his doctrines of *tajsīm* (corporealism) and *irjāʾ*, Ibn Hazm said (5): “Muqātil ibn Sulaymān, who was one of the leading Murjiʾa, said: ‘No sin whatsoever, whether grave or slight, is harmful when accompanied by faith; nor does any good deed whatsoever benefit when accompanied by polytheism.’ This Muqātil and Jahm were in Khurasan at the same time, and Muqātil opposed him concerning corporealism. … Muqātil maintained that Allah is a body of flesh and blood in the form of a human being.” See also, regarding his doctrine: al-Ashʿarī, *al-Maqālāt*, 1/213; *al-Milal wa-al-Nihal*, 1/167; and al-Khayyāt, *al-Intisār*, p. 54.