(5/ 374): “Dāwūd ibn al-Husayn related to me; however, Abū ‘Abd Allāh al-Hākim narrated it in his Mustadrak and said: ‘Its chain of transmission is sound.’ We thus found that the hadith had no defect. Ahmad also relied on its chain of transmission as evidence in several places.” The underlined passage was omitted from the al-Risāla edition (5/ 241).

(5/ 410): “Ahmad explicitly stated both rulings.” In the al-Risāla edition (5/ 264), this was corrupted to: “Ahmad went in to see them both.”

(5/ 484): “The early generations—the Companions, may Allah be pleased with them, and those who came after them—differed over it.” The al-Risāla edition (5/ 311) added “and the Successors” after “the Companions, may Allah be pleased with them,” although these words appear in none of the manuscripts.

(5/ 549): “It necessarily follows that the parents’ acknowledgment cannot substantiate a denial of the child’s parentage.” The negative “not” was omitted from the al-Risāla edition (5/ 358), reversing the meaning.

(6/ 18): “Giving precedence to the maternal half-sister and the maternal aunt over the father.” In the al-Risāla edition (5/ 396), the passage was corrupted to: “Giving precedence to the sister over the mother”!

(6/ 59): “The boy prefers playing and spending time with his peers, and his father allows him to do so; therefore, his mother has the greater right to his custody.” The al-Risāla edition (5/ 424) reads: “… therefore, he has the greater right to his custody”—a corruption that reversed and distorted the meaning!

(6/ 91): “And the Muslim community has unanimously agreed that the amount of food therein is fixed.” The al-Risāla edition (5/ 445) reads: “And the Muslim community has not unanimously agreed …”—an insertion that reversed the meaning.

(6/ 113): “Then ‘Umar said: ‘Did you give her to him in marriage, knowing him? What am I to do? Take your wife and go.’” The al-Risāla edition (5/ 461) expanded the report’s wording as follows: