1) With a damma on the letter dhal the word means “remembrance”; with a kasra it means “utterance,” which is not what is intended here. Some lexicographers, however, allow the kasra form to carry the sense of “remembrance” as well, so both readings are permissible—reflect on this. Labbadi, marginalia, p. 102. 2) The word li-khawf (“out of fear”) is absent from manuscript A. 3) A second exception is also made: wishing for martyrdom, especially when its causes are present; this is recommended in view of the sound hadith, “Whoever sincerely longs for martyrdom, Allah grants him the stations of the martyrs.” Nayl al-maarib 1/217. Manuscript A has li-fitna (“because of a trial”) instead of li-khawf fitna (“out of fear of a trial”). 4) Part of a hadith reported by Muslim: 1/916 on the authority of Abu Saʿid al-Khudri and 2/917 on the authority of Abu Hurayra. 5) Shaykh al-Islam Ibn Taymiyya said that reciting the Quran over the deceased after death is an innovation, whereas reciting Surah Ya Sin for the dying person is sunnah. The rationale given is that Ya Sin contains descriptions of the Day of Resurrection, its terrors, the fleeting nature of this world, the bliss of Paradise and the torment of Hell, so its recitation reminds the dying person of these realities and helps him remain steadfast. Hashiyat al-Rawd 3/18. 6) The sentence, “He is to be turned toward the qibla lying on his right side if space allows, otherwise on his back; when he dies his eyes should be closed,” is missing from manuscript M.