(1) In MS B the phrase reads “alla yakuna,” whereas the printed edition has “an takuna,” omitting the negative particle la. That reading is unlikely, for it alters the intended meaning; this is clarified by the preceding clause, “his turban is beneath his chin.” (2) MS Ṭ has “yataʿammam,” omitting the restrictive particle innama. (3) See al-Mughni and al-Sharh al-Kabir 1:309–10, which note that Muslims customarily tie their turbans beneath the chin, whereas the People of the Book do otherwise. (4) Here “black” refers to men’s black garments, especially the black turban—the emblem of Abbasid governors and caliphs. Some of those rulers oppressed the populace in Imam Ahmad’s time, notably by coercing people to profess the innovation that the Quran is created. Ahmad therefore disliked black because it was the badge of tyrants; Allah knows best. (5) It is related that Imam Ahmad disliked red clothing, saying, “The first to wear it were the households of Qarun and Pharaoh,” and he likewise disliked black. See al-Insaf 1:482. (6) MS B reads “al-ʿaynayn” (“the two eyes”). (7) See al-Mughni and al-Sharh al-Kabir 1:662. (8) MS B has “wa rawa” (“and he transmitted”). (9) The word “Abu” is omitted in MS Ṭ. (10) The person meant is ʿUmar ibn Ibrahim ibn ʿAbd Allah, Abu Hafs al-Akbari, known as Ibn al-Muslim, a leading fourth-century-AH Hanbali jurist. Ibn Abi Yaʿla lists among his works al-Muqniʿ, a commentary on al-Khiraqi, and A Disputation between Ahmad and Malik. He died in 387/997. See Ibn Abi Yaʿla, Tabaqat al-Hanabila 2:163–66, no. 627.