(1) This is the reading in all the manuscripts and early editions. In the margin of Sād, an annotator marked ‘alā (“on”) as problematic and wrote: “Perhaps fī (‘in’).” Al-Fiqī correctly printed fī tarīqihi (“in its chain of transmission”), without noting the correction. (2) Al-Fiqī omitted the word ghayr (“other than”), although it appears in the earlier editions. The al-Risāla edition followed him. (3) Perhaps in his Amālī (Dictations). Al-Haythamī stated in Majma‘ al-Zawā’id (2/278): “Ahmad and al-Tabarānī narrated it in al-Kabīr. Its chain includes Maimūn Abū Muhammad, of whom al-Dhahabī (4/236) said: ‘He is unknown.’” I say: Ibn Abī Shayba (4569) and Ahmad (27497) also recorded it immediately after the marfū‘ report (attributed to the Prophet), both as a mawqūf report (a statement of Abū al-Dardā’). Al-Tabarānī (376, 377) also recorded it through this same Yūsuf ibn ‘Abd Allāh ibn Salām, from his father, from the Prophet, peace and blessings be upon him. Its chain includes al-Salt ibn Tarīf, who has some weakness. It also appears in Amālī al-Bazzār, as noted in al-Mīzān under the biography of al-Salt ibn Mahrān (2/320). After presenting its chains of transmission, al-Dāraqutnī stated in al-‘Ilal (1079): “The hadith is mudtarib (inconsistently transmitted) and is not established.” See also al-Tārīkh al-Kabīr (4/303).