(1) In manuscripts A and T: “(Hamza),” which is a scribal slip; they both support the reading in manuscript B, and the author will shortly give the correct version. (2) In manuscript T: “hafi.” In manuscript B: “hafin falamma.” (3) Mukhtasar Ibn Asakir, vol. 8, pp. 69–70. (4) Ibn al-Jawzi’s account is sound; he records it in his Kitab al-Du‘afa’ (3:77). His full name was Muhammad ibn ‘Abd al-‘Aziz al-‘Umari al-Ramli. Abu Zur‘ah judged him weak; Abu Hatim noted his oddities and considered him nearly weak; al-Bazzar said he lacked the capacity of a muhafiz (memorizer), though Ya‘qub ibn Sufyan called him ḥāfiẓ and al-‘Ajlī alone authenticated him. Ibn Ḥibbān listed him among the trustworthy narrators while acknowledging occasional discrepancies. Imam al-Bukhārī selected two of his traditions—one in his Tafsir and one in his chapter on holding fast (Tahrir al-Taqrib 3:282–283). (5) He is Muhammad ibn ‘Abd al-‘Aziz al-Ramli. Ibn Hajar remarks: “He is trustworthy though liable to slight errors” (al-Taqrib 2:186). (6) This report from Ibn al-Manadi, if correctly attributed, warrants scrutiny: Dhamra (Ibn Rabi‘a al-Filastini) was reliable yet somewhat negligent; though Ibn Hajar described him as “truthful but slightly careless,” he was endorsed by Ibn Ma‘in, Ahmad, al-Nasa’i, ‘Adam ibn Abi Iyash, Ibn Sa‘d, Ibn Ḥibbān and al-‘Ajlī; only Zakariyya al-Saji criticized him for a few peculiar opinions (Tahrir al-Taqrib 2:151–152). Al-Sari ibn Yahya is reliable and was disparaged only by al-Azdi—a near negligible criticism given his broad acceptance (al-Taqrib). Rihah ibn ‘Ubayda is likewise deemed trustworthy (al-Taqrib). (7) In manuscript B it adds: “Ibn Asakir records in the biography of the man pursued by Sulayman ibn ‘Abd al-Malik that he fled across the land, east and west. One day, while in a certain place, he saw a man praying. He approached, and when the man finished, the stranger asked, ‘Is this tyrant the one you fear?’ He replied, ‘Yes.’ The stranger then said, ‘Say: “Subhan Allah, al-wahid alladhi laysa ghayruhu ilah (Glory be to God, the One besides whom there is no deity). Subhan al-qadim alladhi la badia lahu (Glory be to the Ancient One who has no beginning). Subhan al-da’im alladhi la nifad lahu (Glory be to the Everlasting One who never perishes). Subhan alladhi kulla yawmin huwa fi sha’n (Glory be to Him who each day is engaged in a distinct affair). Subhan alladhi yuhyi wa yumit (Glory be to Him who gives life and causes death). Subhan alladhi khalaqa ma yura wa ma la yura (Glory be to Him who created what is seen and what is unseen). Subhan alladhi ‘alima kulla shay’in bighayri ta‘allum (Glory be to Him who knows all things without learning).”’ When I recited these words, my heart found security. I returned to Sulayman, who seated me beside him on the couch and said, ‘O sorcerer, by God, I intended to kill you, but upon seeing you I could not refrain from seating you next to me.’ I said, ‘Here is part of my story such-and-such.’ He said, ‘By God, it was Khidr—by God, Khidr, by God!’” (8) Mukhtasar Tarikh Dimashq, vol. 8, pp. 68–70.