(1) This note addresses the verb ajaza (“to authorize” or “to transport for sale”) as it appears in the hadith. In al-Muḥabbir (p. 196) it is printed with ẓāʾ, but its editors emend it to ṭāʾ (ṭalīmah), a reading adopted by the critical editors of Ibn Hishām’s Sīrah (1/184), despite most manuscripts having ẓāʾ (see al-Aghānī 22/57, Dar al-Kutub ed.). The term ṭalīmah (a she-camel laden with perfume and brocade) recurs in the commentary on the Dīwān of Abū Ṭammām by al-Khaṭīb al-Ṭabarīzī (2/312), in Majmaʿ al-Amthāl of al-Maydānī (no. 2818), in al-Mustaqṣā (1/265–266 [1122]), in al-Kāmil of Ibn al-Athīr (1/590), and in al-Tāj (Barḍ) (Kuwait ed.), always referring to the camel sent annually by al-Nuʿmān to ʿUkāḍ for sale. Lisān al-ʿArab explains the root as “to authorize,” hence al-mujizz is “the slave permitted to trade.” (2) In al-Nihāyah (4/251), under laṭīmah: “al-laṭīmah: the she-camel that carries perfume and brocade, as opposed to the mīrah (water-camel).” (3) Its full definition will be given in the commentary on the following verses of Labīd. (4) The same verses appear in Ibn Hishām’s Sīrah (as above), in al-Aghānī (22/58), in Muʿjam al-Buldan (4/61, under ẓilāl), and in al-Rawḍ al-Anf (2/210), where it is added: “wa-allaḥaqat al-mawālī bi-al-ḍurūʿ” (“and she attached the mawālī [clients] to their lowly status and the suckling of she-camels”). Here ḍurūʿ (plural of ḍarʿ, “udder”) is used metaphorically—akin to calling someone “kaʾīm rāḍiʿ” (“mean suckler”)—to express degradation, while she tore apart the houses of the noble clans of Banū Kilāb and their dependents. (5) Labīd’s verses are found in his Dīwān (p. 276), in Ibn Hishām’s Sīrah (as above), in al-Aghānī (22/58, except the second line), in Muʿjam al-Buldan (4/61–62, under ẓilāl), and again in his Dīwān (2/68, under Taimān, except the second line). In al-Rawḍ al-Anf (1/210), under Taimān (noted with both kasra and fatḥa on the mīm and left indeclinable due to its form and definite article), Yāqūt al-Ḥamawī remarks: “There are several readings of ẓilāl: some transmit it with ṭāʾ unvoweled, others with shaddah on the lām or with ẓāʾ imājah, and some with both lām and ẓāʾ imājah. Most consider it a place-name, though in al-Barḍ’s version Dhū Ẓilāl is said to be the name of Labīd’s sword. Al-Suhaylī explains that Labīd shortened it out of necessity. Yāqūt prefers the reading with imājah of ẓāʾ.”