(1) As in (A). The printed edition reads wa-lā al-laʾm (“and not al-laʾm”), while in Ibn ʿAsākir’s Tarikh it reads wa-lā al-lasam. (2) “al-Aẓfar”: exceptionally good. (3) Tarikh Madinat Dimashq (vol. 1, p. 224), First Section of the Prophetic Biography. (4) Dalāʾil al-Nubuwwa by al-Bayhaqi (1:216). Al-Haythami states in Majmaʿ al-Zawāʾid (8:272): “And I believe that Yūsuf ibn Māzin did not meet ʿAli.” (5) Imam Ahmad transmitted it in his Musnad (1:134) and Shaykh Ahmad Shakir authenticated it as no. 1122, remarking that “the phrase ‘from Nāfiʿ ibn Jubayr ibn Muṭʿim, from his father, from ʿAli’ is subject to scrutiny, since Nāfiʿ ibn Jubayr reports directly from ʿAli, and his father—though a Companion—is not recorded to have done so. ʿAbd al-Malik ibn ʿUmayr reported the hadith ‘from Nāfiʿ from ʿAli’ with no mention of ‘from his father,’ and others do likewise. I therefore consider ‘from his father’ a scribal or transmission error.” (Musnad Ahmad, ed. A. Shakir, 2:256.) Bashar ibn ʿAwwād al-Afqar al-ʿIbād challenged this view, demonstrating that the hadith is indeed transmitted both “from Nāfiʿ ibn Jubayr from ʿAli” and “from Nāfiʿ ibn Jubayr from his father from ʿAli,” citing Ibn Abī Shaybah (Musannaf 11:514); ʿAli ibn Hakīm and Ismāʿīl ibn bint al-Suddī (Ziyādāt ʿAbd Allah on Musnad Abihi 1:116); Muḥammad ibn Saʿīd al-Asbahānī (Dalāʾil al-Nubuwwa 1:245); Isḥāq ibn Muḥammad al-ʿAzramī; Manjāb ibn al-Ḥārith (al-Daraqutnī, al-ʿIlal 1:120)—all via Sharīk > ʿAbd al-Malik ibn ʿUmayr > Nāfiʿ ibn Jubayr > ʿAli. It is also narrated by Aswad ibn ʿĀmir (Musnad Ahmad 1:134) and Yazīd ibn Hārūn (al-Bazzār no. 474)—both reliable—through Sharīk > ʿAbd al-Malik > Nāfiʿ > his father > ʿAli. The version “from Nāfiʿ > his father” appears in the Four Books, as in Tahdīb al-Kamāl (29:272), so its occurrence should not be rejected. The claim that Jubayr has no report from ʿAli is refuted by al-Bazzār’s statement: “This is the best isnād from ʿAli and the most connected; we know of no report from Jubayr ibn Muṭʿim from ʿAli except this hadith” (al-Baḥr al-Zukhār 2:119). Al-Amīr al-Muʾminīn Abū al-Ḥasan al-Daraqutnī, in al-ʿIlal, noted this discrepancy in Sharīk’s transmissions, then in that of ʿAbd al-Malik ibn ʿUmayr, recording variants: 1) “from Nāfiʿ from ʿAli”; 2) “from Nāfiʿ > his father > the Prophet ﷺ, without ʿAli”; and 3) “from Nāfiʿ > the Prophet ﷺ, mursal.” He favored the narration of Nāfiʿ ibn Jubayr from ʿAli (al-ʿIlal 1:120–122, no. 314). As noted above, this reflects a subtlety in ʿilm al-ʿilal. Praise be to God for His grace and blessings. (Bashar).