(1) Ibn Hajar notes in Taqrib al-Tahdhib that Abu al-Hasan al-Asqalani is majhul (an unknown narrator) and belongs to the seventh generation of transmitters; see Taqrib al-Tahdhib 2:412, no. 41, under the kunyahs, letter haʾ. (2) The same judgment applies to Abu Jaʿfar ibn Muhammad ibn Ali ibn Rukanah: Ibn Hajar classifies him as majhul from the sixth generation; see Taqrib al-Tahdhib 2:406, entry T14. (3) This refers to Muhammad ibn Ali ibn Yazid ibn Rukanah, whom Ibn Hajar grades saduq (trustworthy) and places in the sixth generation; he is cited by Abu Dawud. See Taqrib al-Tahdhib 2:193. (4) The narrator in question is the distinguished Companion Rukanah ibn Abd Yazid ibn Hashim ibn al-Muttalib al-Qurashi. The Prophet wrestled with him and threw him twice or thrice, despite Rukanah’s reputation as one of Quraysh’s strongest men. He embraced Islam at the Conquest of Mecca, later settled in Medina, and transmitted several hadiths. He died during the caliphate of Uthman, some saying in 42 AH. See Usd al-Ghabah 2:187–88. (5) The printed edition reads bil-ʿamaʾim (“with turbans”); the correct wording, however, is the one I have adopted, as in the version of Abu Dawud. (6) Reported by Abu Dawud, Sunan, Book of Dress, chapter “On Turbans,” hadith no. 4078 (4:340–41). Qalans is the plural of qalansuwah, a skullcap worn beneath the turban. If the hadith is authentic, it indicates that the polytheists wore turbans without such caps, whereas Muslims are instructed to differ from them; accordingly, wearing a turban over a qalansuwah is sunnah. Allah knows best. (7) The printed edition likewise reads “al-Asqalani,” as does the version in Tirmidhi 4:248.