(1) His biography is recorded in: Ibn Saʿd, al-Tabaqāt, vol. 5, p. 174; al-Khalīfa, al-Tabaqāt, p. 274; Tarīkh al-Khalīfa, pp. 330, 340; al-Tārīkh al-Kabīr, vol. 4, p. 41; al-Maʿrifa wa al-Tārīkh, vol. 1, p. 549; al-Jarḥ wa al-Taʿdīl, vol. 4, p. 149; Ḥilyat al-Awliyāʾ, vol. 2, p. 190; Ṭabaqāt al-Fuqahāʾ, p. 60; Sifat al-Ṣafwa, vol. 2, p. 82; Wafayāt al-Aʿyān, vol. 2, p. 399; Mukhtaṣar Tārix Dimashq, vol. 10, p. 192; Tahḏīb al-Kamāl, vol. 12, p. 100; Tārīkh al-Islām, vol. 4, p. 120; Siyar Aʿlām al-Nubalāʾ, vol. 4, p. 444; Taḏkirat al-Ḥuffāẓ, vol. 1, p. 91; al-Wāfī bil-Wafayāt, vol. 15 (t. 593); Ṭabaqāt al-Ḥuffāẓ, p. 35. What follows is not found in manuscripts (b, h) but was inserted in manuscript (q) in the main text and is here placed in the margin: [He was the brother of ʿAṭāʾ ibn Yasār. He transmitted numerous narrations and was one of the most zealous in worship. He was among the most handsome people. He died in Medina at the age of seventy-three. A woman of great beauty came to him with the intention of seducing him; he refused her, left her alone in his house, and fled. He then saw Yūsuf (peace be upon him) in a dream, who asked, “Are you Yūsuf?” He replied, “Yes, I am the one who was tempted, and you are Sulaymān who was not tempted.” It is said that this episode occurred in one of the pilgrims’ lodging-houses. He was accompanied by a companion whom he sent to the pilgrims’ market to purchase something. At that moment, a beautiful woman from the hills accosted Sulaymān, saying, “Come to me.” He wept bitterly; when she saw his distress, she returned to the hill. His companion then came back and found him crying. He asked, “Why do you weep?” He replied, “Because of my sorrow for myself—if I were in your position, I could not have remained patient.” He then fell asleep and saw Yūsuf in his dream as mentioned above. God knows best.] (2) His biography appears in: Ibn Saʿd, al-Tabaqāt, vol. 2, p. 385; vol. 5, p. 278; Ibn Maʿīn, Tārīkh, vol. 2, p. 412; al-Khalīfa, al-Tabaqāt, p. 280; Tarīkh al-Khalīfa, p. 336; al-Tārīkh al-Kabīr, vol. 7, p. 49; al-Maʿrifa wa al-Tārīkh, vol. 2, p. 5; al-Jarḥ wa al-Taʿdīl, vol. 7, p. 7; al-Thiqāt of Ibn Ḥibbān, vol. 5, p. 229; Ḥilyat al-Awliyāʾ, vol. 3, p. 326; Sifat al-Ṣafwa, vol. 2, p. 103; al-Mukhtār min Manāqib al-Akhyār, vol. 4, p. 10; Wafayāt al-Aʿyān, vol. 3, p. 265; Mukhtaṣar Tārix Dimashq, vol. 17, p. 140; Tahḏīb al-Kamāl, vol. 20, p. 264; Siyar Aʿlām al-Nubalāʾ, vol. 5, p. 12; Taḏkirat al-Ḥuffāẓ, vol. 1, p. 95; al-ʿAqd al-Thamīn, vol. 6, p. 123; Tahḏīb al-Tahḏīb, vol. 7, p. 263; Ṭabaqāt al-Ḥuffāẓ, p. 37; Ṭabaqāt al-Shaykh al-Sharānī, vol. 1, p. 39. (3) Here begins the addition in manuscript (q), ending on p. 84 just before the location of note (1). It reads: [He was Abū ʿAbd Allāh. He narrated from many of the Companions and was among the chief vessels of knowledge. He issued fatwās during the lifetime of his patron ʿIbn ʿAbbās. Ikrimah said, “I sought knowledge for forty years.” Ikrimah travelled through Ifrīqiyah (North Africa), Yemen, Syria, Iraq, and Khurāsān, where he spread his knowledge and received stipends and gifts from the rulers. Ibn Abī Shaybah narrated from him, saying, “Ibn ʿAbbās would fasten a shackle to his leg so as to teach me the Qurʾān and the Sunnah” (narrated by Abū Nuʿaym in Ḥilyat al-Awliyāʾ, vol. 3, p. 326; and transmitted via another chain by Ibn …).]