(1) In manuscript L the reading is “summiya” (was called) without the prefixed conjunction. (2) In manuscript T the reading is “aw” (or). (3) Manuscripts J and H read “li-maji’ihi” (because it has come). Al-Qari states in Sharh Sharh al-Nukhbah, p. 198: “The phrase li-maji’ihi employs the lam of causation; another copy has bi-maji’ihi, meaning ‘on account of the very coming of that hadith itself.’” (4) The person meant is Abu Ali Muhammad b. ‘Abd al-Wahhab al-Jubbai al-Basri, the Mu‘tazili theologian (d. 303 AH); see Siyar A‘lam al-Nubala’, 14:183. His statement, cited in al-Mu‘tamad by Abu l-Husayn al-Basri, 2:138, reads: “When two upright transmitters relate a report, acting upon it is obligatory; if only one narrates it, action is permitted only under one of several conditions: that an outward indicator supports it, or that some Companions acted upon it, or that it rests on ijtihad, or that it is widely diffused.” (5) In manuscript T: “wa l-sahih” (and the sound report). (6) In the margin of manuscript L: “al-muntafi” (negated). (7) Al-Hakim affirms in al-Madkhal ila l-Ikleel, p. 33, that this is also the requirement adopted by the two authors of the Sahih. By this he simply means that, in general, a sound hadith must have at least two transmitters somewhere in its chain, not—as al-Hazimi assumed—that the same two narrators must concur in transmitting that very wording from the same shaykh; otherwise the many solitary reports in the two Sahihs would contradict his view. See al-Nukat by the author, 1:240; Qada’ al-Watar by al-Liqani, p. 567.