(1) B reads: “ibn al-Dukhshun”; N, M, H, W, and R read: “ibn Dukhshum.” In *al-Isāba*, 3/323: “Mālik ibn al-Dukhshum—with damma on the undotted dāl and the dotted shīn, and a dotted khā between them. It is also pronounced with nūn instead of mīm, and is also given in the diminutive form. His lineage is disputed. All authorities agree that he participated in Badr, and he was the one who captured Sahl ibn Amr that day.” (2) “His prayer”: thus in A and B. All other manuscripts read: “the prayer.” (3) R, S, H, N, M, and W read: “They said, ‘He does say [that].’” (4) The hadith narrated from Itbān ibn Mālik—may Allah be pleased with him—is found in *Sahīh Muslim*, 1/61–62 (Book of Faith, chapter: Evidence That Whoever Dies upon *tawhīd* [affirmation of Allah’s oneness] Will Certainly Enter Paradise), and *al-Musnad* (al-Halabī ed.), 4/449. See also *Sahīh al-Saghīr*, 6/237. Al-Nawawī said in his commentary on *Muslim*, 1/243–44: “The Prophet—may Allah bless him and grant him peace—explicitly affirmed his inward faith and his freedom from hypocrisy when he—may Allah bless him and grant him peace—said in al-Bukhārī’s narration—may Allah have mercy on him: ‘Do you not see that he said, “There is no deity worthy of worship except Allah,” seeking thereby the Face of Allah Most High?’ This is testimony from the Messenger of Allah—may Allah bless him and grant him peace—that he uttered these words believing them, convinced of their truth, and seeking nearness to Allah Most High through them. He also testified in his favor through his well-known testimony concerning the participants in Badr. No one, therefore, should doubt the sincerity of his faith—may Allah be pleased with him. This additional wording refutes the extremist Murji'a, who maintain that verbal profession without inward belief is sufficient for faith. They have relied on hadiths such as this, but this additional wording decisively demolishes their argument.” (5) R, S, H, and W read: “likewise.”