(1) The printed edition erroneously reads: “fifteen.” (2) A *mūdiha* is a wound that exposes the skull bone and reveals its whiteness without fracturing it. It is therefore specific to the head and face. (3) Manuscript A contains an omission in this paragraph and the preceding one that seriously impairs the meaning. (4) Narrated by Abū Dāwūd in *al-Marāsīl*, no. 255; he stated that its *isnād* (chain of transmission) is unsound. It was also narrated by al-Nasā'i in *al-Sunan al-Kubrā*, 4/245; al-Hākim, 1/395, who declared it authentic; Ibn Hazm in *al-Muhallā*, 6/34; al-Bayhaqī, 4/89; al-Dārimī, 2/247; Ibn Hibbān, 14/501; and others. Scholars have differed over its authenticity: some deemed it weak, while others declared it authentic. This disagreement is well known. Ibn Abd al-Barr stated in *al-Tamhīd*, 17/338: “This document is well known among scholars of biography and so widely recognized among scholars that it requires no chain of transmission. It resembles *tawātur* (mass transmission), because it has been generally received with acceptance and recognition.” Al-Uqaylī said: “It is an established hadith.” Ibn Hajar stated in *al-Talkhīs*: “A number of leading scholars authenticated this hadith—not on the basis of its chain of transmission, but because of its widespread renown.” Ibn Kathīr stated in *Tuhfat al-Tālib*, p. 231: “The leading scholars and authors relied upon this document of the family of Amr ibn Hazm in their works. It was handed down among them and resembles the document transmitted by Amr ibn Shu'ayb from his father, from his grandfather.” Al-Zayla'ī made a similar observation in *Nasb al-Rāya*, 2/342. For further discussion, see al-Suwayyān, *Sahā'if al-Sahāba*, pp. 92–132.