(1) In “B, T”: “al-dahāyā” (sacrificial animals). (2) Related by Mālik (2:482), Ahmad (4:289), Abū Dāwūd (no. 2802), al-Tirmidhī (no. 1497), who graded it authentic, Ibn Mājah (no. 3144), Ibn Hibbān in al-Mawārid (no. 1046), and al-Nasā’ī (7:215). Al-Hākim (4:223) also graded it authentic. Al-Hāfiz Ibn Hajar states in al-Tahdhīb (4:182): “It is authentic. The compilers of the Sunan works related it through authentic chains, and Ahmad ibn Hanbal graded it hasan (sound), saying: ‘What an excellent hadith it is…’” The reading al-kabīra (the aged animal) also appears in Bulūgh al-Marām, al-Subul ed. (4:191). The foregoing works and others instead read al-kasīr, al-kasīra, or al-kasrā’, while most narrations read al-ajfā’ (the emaciated animal). In Musnad al-Shāmiyyīn (1:277), in the hadith of Utbah ibn Abd al-Sulamī, I found: “Al-kasrā’ means al-kabīra.” The expression lā tunqī means “it has no marrow.” Here niqy, with the initial n pronounced i, means bone marrow; its plural is anqā’. In the phrase “whose lameness is evident,” dalaʿ means the unevenness or inclination of its gait. (3) The shaykh held that an animal with a cut ear or broken horn is acceptable, provided that the damage has not caused a wound rendering it defective or ill. Al-Mukhtārāt al-Jaliyya, p. 67.