(1) The biographies of al-Thawrī (2), Sharīk, and Ibn Abī Laylā have appeared previously (2/471). (2) (B) and (A) read: “from”; this is a textual corruption. (3) Abū Sulaymān [Dāwūd] ibn Nusayr al-Tā’ī, the Kufan ascetic. Al-Dhahabī states in *al-Ibar* (1/238): “He was among those who excelled in jurisprudence and then withdrew. He narrated from Abd al-Malik ibn Umayr and a number of others, and was without peer in asceticism and righteousness.” Al-Dhahabī considered 162 AH the most likely year of his death, whereas most sources date it to 160 or 165 AH. See his biography in Ibn Saʿd, *al-Tabaqāt*, 6/367; *Tārīkh Baghdād*, 8/347–355; *Hilyat al-Awliyā*, 7/335–367; *Wafayāt al-Aʿyān*, 2/29–31; Ibn Hajar, *Taqrīb al-Tahdhīb* (Dār al-Kitāb al-Arabī ed.), p. 234; al-Shaʿrānī, *al-Tabaqāt al-Kubrā*, 1/65; and *al-Aʿlām*, 3/11. (4) Mustajī Zādah commented on Ibn Taymiyya’s remarks concerning Dāwūd al-Tā’ī as follows: “I say: It has been related from him—that is, Dāwūd al-Tā’ī—that an unbeliever who exerted himself and strove to attain the truth but did not succeed, and who died in unbelief, is excused before Allah and may be pardoned. This position contravenes the consensus of *Ahl al-Sunna wa-l-Jamāʿa* (the people of the Sunnah and the community). Imam al-Ghazālī and Qādī al-Baydāwī inclined toward this view, the latter in his *tafsīr* and in his book entitled *al-Tawāliʿ*. One of the early Muʿtazilīs who held this view—the original reads simply ‘who’—was the judge of Basra known as al-Anbarī, although his students disagreed with him. Another position attributed to Dāwūd al-Tā’ī was that the Sacred Law has only two authoritative sources: the Book and the Sunnah. He denied that analogical reasoning and consensus constituted binding legal proofs, and this is (contrary to) the consensus of the four imams. Ibn Hazm al-Andalusī was among those who followed him in rejecting analogical reasoning and consensus. Abū Hayyān, the author of *al-Bahr* and *al-Nahr*, was likewise a Zāhirī and one of Dāwūd’s followers.” It is evident from this statement that Mustajī Zādah confuses Dāwūd al-Tā’ī with Dāwūd al-Zāhirī. (5) (N) and (M) read: “or if it was not…” (6) (A) reads: “in the copy that was brought to Dāwūd al-Hawārī, and I believe that he…,” etc.; (B): “in the copy that was brought to Dāwūd al-Jawāhirī, and I believe that he…,” etc.; (N): “in the copy that was brought to Dāwūd al-Hawārī, and I believe that he…”; (M): “in the copy that was brought to Dāwūd al-Jawāribī, and I believe that he…”