(1) Here ends the extensive lacuna in (B), (A), (N), and (M), which began on p. 276. (2) (N): “by this method”; (M): “thus, this method.” (3) (N): “becomes evident.” (4) “Everything” is omitted from (B) alone. (5) “Most High” is omitted from (N) and (M). (6) (B), (A): “also.” (7) (N), (M): “It is not permissible for these people [to say].” (8) (B), (A): “was shown.” (9) The passage between markers 9–9 is omitted from (M). (10) (N), (M): “I said”; this is a corruption. (11) (N), (M), (ʿ), and (A): “Then he says.” I consider it more likely that the correct reading is the one found in (B), with the statement here coordinated with the phrase: “Those people may say…” and so forth. (12) Muhammad ibn al-Haysam was one of the leading figures of the Karrāmiyya. Nevertheless, as al-Shahrastānī says, he was “relatively moderate” (*al-Milal wa al-Nihal*, 1/38). Al-Shahrastānī also says of him (1/102): “Ibn al-Haysam strove to rehabilitate Abū Abd Allāh’s doctrine—that is, Ibn Karrām’s—on every question, until he transformed it from a gross absurdity into a form intelligible to rational people.” Ibn Abī al-Hadīd denied that the doctrines of *tajsīm* (corporealism) and *fawqiyya* (divine aboveness) attributed to him were truly his (*Sharh Nahj al-Balāgha*, 3/229–230). I have found no biography of him in the biographical works available to us. For his school and views, see *al-Milal wa al-Nihal*, 1/99, 101–103; *Nihāyat al-Iqdām*, pp. [0–9]05, 112, 114. See also *Lisān al-Mīzān*, 5/354; Suhayr Muhammad Mukhtār, *al-Tajsīm inda al-Muslimīn*, pp. 87–93 (Cairo, 1971).