(1) K reads “muqayyad” (restricted). (2) H has “yakhtalif” (differs). (3) A reads “wa-qad qala” (and he has said). (4) D has “Khullad,” with ḍamma on the initial kh; the adopted reading is that of H and T. (5) See: al-Muhaddith al-Fasil, al-Ramahurmuzi, p. 352. (6) B reads “fiman” (concerning one who). (7) H has “qablahuma” (before the two of them). (8) A adds “wa-sifatu ʿardihi” (and the description of his presentation); the phrase is meaningless, for it belonged to a deleted passage that the copyist failed to strike out—God knows best. Qadi ʿIyad states in al-Ilmaʿ, p. 200: “This preference of his cannot be substantiated by what he has said. How many of the early predecessors and later hadith scholars failed to reach that age or to live that long, yet spread innumerable hadiths and branches of knowledge! ʿUmar b. ʿAbd al-ʿAziz died before forty; Saʿid b. Jubayr did not reach fifty, and the same is true of Ibrahim al-Nakhaʿi. Malik b. Anas took the teaching seat when he was a little over twenty—some say seventeen—while people were numerous and his own teachers were still alive: Rabiʿa, Ibn Shihab, Ibn Hurmuz, Nafiʿ, Muhammad b. al-Munkadir, and others.” (9) T reads “sifat” (qualities). (10) T has “yuktab” (it is written). (11) B and J read “mufassaran mubayyanan” (explained, clarified), with the order reversed. (12) J and D have “wa-yushkil” with ḍamma on the ya; T reads “wa-yushkala” (ḍamma on the ya, fatḥa on the kaf). The wording adopted from H, W, and L is “wa-yushkal,” with fatḥa on the imperfect prefix and ḍamma on the kaf; see al-Qari, Sharh Sharh al-Nukhba, p. 799: “with fatḥa on the prefix letter and ḍamma on the kaf, i.e., ‘and it is made clear’.” (13) T reads “al-mushkil” in the nominative; the accepted reading follows J, D, K, and M.