(1) ʿ reads: “and his discussion of the Qadariyya.” (2) Mustajī Zāda wrote the following in the margin of ʿ beside this passage: “Some people have claimed that *al-Fiqh al-Akbar* was not written by Abū Hanīfa, but by another man also called Abū Hanīfa. This contradicts the statements of eminent early authorities such as Abū Mansūr Abd al-Qāhir al-Baghdādī and Fakhr al-Islām Ali al-Bazdawī. Ibn Taymiyya, who possessed thoroughly comprehensive knowledge, explicitly affirmed what these early authorities affirmed, even though Abū Mansūr was a Shāfi'ī, Fakhr al-Islām was a Hanafī, and Ibn Taymiyya was a Hanbalī. Abd al-Qāhir al-Baghdādī stated in *al-Tabsira*: ‘The first of the early jurists to refute and invalidate the doctrine of the Mu'tazila was Abū Hanīfa al-Nu'mān, the imam of the Hanafīs.’” (3) A, B, and M read: “and he set forth at length.” (4) “It is” is omitted in A, B, and M. (5) B alone reads: “by this.” (6) B alone reads: “then he cannot.” (7) B reads: “counted among”; A reads: “censured as among”; M reads: “wearied by.” (8) A and B read: “and error.” (9) A and B read: “from them to that effect”; N reads: “that is from them,” which is a corruption. (10) ʿ reads: “denial.” (11) Mustajī Zāda commented at this point: “This is an important passage. I have seen no one engage the Imāmiyya (Imami Shi'a) in scholarly debate as Ibn Taymiyya did—may Allah reward his efforts—for he attained a thorough command of their views, schools, creeds, sects, and earlier and later authorities. One of the later scholars undertook a forceful refutation of the Imāmiyya, but he falls far short of this ocean of learning, this erudite scholar whose knowledge encompassed the doctrines and factions of their earlier and later adherents. Had Ibn Taymiyya not been relatively unversed in the doctrines of the philosophers, he would have attained the utmost comprehensiveness and precision. Perfection, however, belongs to Allah Most High alone. Even so, who can equal him in thorough investigation and breadth of knowledge?”