(1) Manuscript *mīm* reads: “al-Fārābī, Abū Hāmid, and others like him.” Dr. Ibrāhīm Madkūr writes in *Fī al-Falsafa al-Islāmiyya: Manhaj wa-Tatbīq* (*On Islamic Philosophy: Method and Application*), pp. 35–36 (Īsā al-Halabī, 1367/1947): “Perhaps the most distinctive feature of al-Fārābī’s Sufi doctrine is that it rests on a rational foundation. His Sufism is therefore not the purely spiritual Sufism based on mortifying the body and renouncing pleasures so that the soul may be purified and ascend through the degrees of perfection. Rather, it is a theoretical Sufism based on study and contemplation, and so forth.” Al-Fārābī writes in *Kitāb Ārā’ Ahl al-Madīna al-Fādila* (*The Opinions of the People of the Virtuous City*), pp. 16–17 (Maktabat al-Husaynī al-Tijāriyya, 2nd ed., 1368/1948): “Since the existence of the First is the most excellent existence, His beauty surpasses the beauty of every beautiful being, and so too do His adornment and splendor. Pleasure, joy, and bliss are produced and attained in greater measure when that which is most beautiful, splendid, and adorned is apprehended through the most precise and complete apprehension. Since He is supremely the most beautiful, splendid, and adorned, His apprehension of His own essence is the supremely most precise apprehension, and His knowledge of His substance is the most excellent knowledge … a pleasure whose true nature we do not understand and whose immense magnitude we can gauge only by analogy and comparison with the pleasure we experience when we apprehend something that we regard as most perfect and splendid, in the most precise and complete manner, and so forth.” (2) Manuscript *nūn* alone omits the text in square brackets. (3) Manuscript *wāw* reads: “that we make.”