(1) In manuscript T: “and he recognizes.” (2) In manuscript T: “and he loves them.” (3) In manuscripts T and H: “for loving them is faith.” (4) Reported by al-Tabarani in al-Awsat (no. 2537), al-‘Uqayli in al-Du‘afaʾ (4/355), and al-Hakim in al-Mustadrak (4/97), all through the chain of al-Haytham ibn Jammaz → Thabit → Anas in a marfuʿ form. Al-Tabarani remarked: “No one narrated this hadith from Thabit except al-Haytham.” Al-Dhahabi added in his Talkhis that al-Haytham is abandoned (matruk). Al-Albani also declared it weak in Silsilat al-Ahadith al-Daʿifa, no. 1190. (5) In manuscript T: “and he does not say.” (6) The wording is taken from manuscripts T and H, whereas manuscript Q reads: “al-suʾal” (the question). (7) From manuscripts T and H; manuscript Q adds: “nor do they acknowledge it.” (8) In manuscript T: “for they possess bidʿa (innovation), nifaq (hypocrisy), and khilaf (dissent).” (9) Omitted in manuscript H. (10) Shaykh al-Islam Ibn Taymiyya states: “Ahl al-Sunnah wa-l-Jamaʿa unanimously hold that the Arab stock is superior to the non-Arab stock—whether Hebrew, Syriac, Roman, Persian, or any other; that Quraysh are the best of the Arabs; that Banu Hashim are the best of Quraysh; and that the Messenger of Allah, peace and blessings be upon him, is the best of Banu Hashim. Hence he is the noblest of creation in person and the noblest in lineage. The excellence of the Arabs, then Quraysh, then Banu Hashim, is not merely because the Prophet, peace and blessings be upon him, belongs to them—although that certainly augments their merit—but rather because they are, in themselves, superior, and by that …"