(1) MSS A, B, J, and Y read: “wa hiya.” Al-Qari states in Sharh Sharh al-Nukhba, p. 769: “The phrase (wa huwa) appears in one copy as (wa hiya), i.e., the attributions that relate to tribes.” (2) MSS H and Ḥ read: “akthar,” and Ḥ further adds the word “shayʾ.” Al-Qari remarks in the same work, p. 769: “Some copies have (akthariyy), meaning: one whose nisba is to al-akthar (the majority).” (3) MSS H and Ṭ read: “akthar,” whereas Ḥ has: “akthar shayʾ.” (4) MSS W and K read: “takun”; the word is left undotted in A and H. Al-Qari comments (p. 771): “The masculine form occurs in the reliable manuscripts because the verbal noun nisba is gender-neutral, or the verb may be construed as referring to the act of attribution; it is also possible that the pronoun goes back to al-watan (homeland).” (5) MS J reads: “wa diyāʿan.” (6) MS D and a marginal note in J read: “wa mujāwaratan.” (7) MSS J, D, and Y read: “wa yaqaʿ”; the word is undotted in A, H, and Ḥ. (8) MS Ḥ reads: “al-saniʿ” (the craftsman). (9) MSS A and B have: “al-bazzār.” Ibn al-Athir says in al-Lubab fi Tahdhib al-Ansab, 1/146: “al-bazzaz—with an open bāʾ and two zāʾs separated by an alif—is the nisba of a cloth-seller; many early and later scholars were known by it.” (10) MSS A, H, W, Z, Ḥ, Ṭ, Y, and M read: “fihi,” while a marginal note in Y has: “fiha.” Al-Qari explains (p. 772): “(wa yaqaʿu fiha) means: within the attributions that refer to tribes, homelands, crafts, and professions; another copy has (wa yaqaʿu fihi), i.e., within the attribution just mentioned.” (11) MSS J and L read: “al-ishtibāh wa-l-ittifāq,” with the two words transposed.