(1) A reads wa-kāfī. (2) This issue is well known among Shāfi‘ī jurists, who discuss it in the chapter on oaths. The view that the finest formula of praise is “Praise be to Allah, praise that answers His blessings and matches His further bounty” is held by later Shāfi‘ī scholars of Khurāsān, including al-Qādī Husayn, al-Mutawallī, Imām al-Haramayn, al-Ghazālī, and others. Ibn Hajar al-Haytamī stated that this is the authoritative position of the school. However, Ibn al-Salāh said: “This requires scrutiny!” This is because the hadith on which they based this position has not been established as authentic. Hence al-Nawawī said: “There is no reliable evidence for this position.” See al-Ghazālī, al-Wasīt, 7:247, together with Ibn al-Salāh’s Sharh mushkil al-Wasīt; al-Nawawī, Rawdat al-tālibīn, 8:58; Ibn Hajar, Natā’ij al-afkār, 3:288; al-Madhhajī, al-‘Ubāb al-muhīt, 5:1998; and al-Haytamī, al-Fatāwā al-kubrā al-fiqhiyya, 4:263. (3) A reads wa-kāfī. (4) B reads mazīdahu (“His further bounty”). (5) B reads yashkur (“gives thanks”). (6) This is al-Nawawī’s explanation of the hadith, as found in al-Adhkār, p. 170; Rawdat al-tālibīn, 8:58; and al-Manthūrāt fī ‘uyūn al-masā’il al-muhimmāt, p. 65. See also Ibn al-Salāh, Sharh mushkil al-Wasīt, 7:247.