(2/ 478): “It is authentically reported from him in the two Sahīh collections that the best and finest expression of Islam is feeding others …” The al-Risāla edition (2/ 371) inserts “on the authority of Abū Hurayra” after “the two Sahīh collections.” This appears in none of the manuscripts, nor is he the narrator of the hadith!

(2/ 482):
“If this is what a slave does to himself …
what, do you think, would he do to others?”
This was printed as prose in the al-Risāla edition (2/ 374).

(2/ 548): “Among them is a fasting person’s saying, ‘By Him whose seal is upon my mouth,’ whereas He seals only the mouth of the disbeliever.” The underlined passage is missing from the al-Risāla edition (2/ 433), disrupting the meaning.

(3/ 12): “The first struggle is waged with certainty as its weapon, and the second with patience as its weapon.” The wording was corrupted in the al-Risāla edition (3/ 10) to “after it, certainty … after it, patience.”

(3/ 91): “And enliven your night journey by remembering them.” “Your night journey” was misread as “shirāk (sandal strap)” (3/ 67).

(3/ 107): “No servant who dies and has good in store with Allah would be pleased to return to this world, even with this world and all it contains at his disposal, except the martyr …” The al-Risāla edition (3/ 81) reads “would not be pleased,” an addition that contradicts the wording of the two Sahīh collections and corrupts the meaning.

(3/ 172): “The permissibility of eliciting a confession from an accused person through punishment.” This was corrupted to “the permissibility of imposing discretionary punishment on an accused person” (3/ 132), thereby corrupting the meaning.

(3/ 411): “He prohibited them only because they were the village’s dung-eating animals.” This was corrupted to “around the village” in the al-Risāla edition (3/ 303), thereby corrupting the meaning, although the correct reading appears in the al-Fiqī edition (2/ 345).