(1) N, M: “until he ruled by it.” (2) All manuscripts read: “Umar’s opinion over his opinion alone.” Perhaps the correct reading is the one I have adopted. (3) This report appears in *Fadāil al-Sahāba*, 1/247, through a chain of transmission that the editor classified as weak. He then stated: “Al-Haythamī cited it in *Majma al-Zawāid*, 9/72, and said: ‘Al-Tabarānī narrated it through several chains, and the transmitters in one of them are transmitters of the Sahīh.’” (4) The report appears in *Fadāil al-Sahāba*, 1/249, no. 310. The editor declared its chain authentic and noted that al-Fasawī included it in his *Tārīkh*, as did Ahmad in his *Musnad*. The hadith appears in *al-Musnad*, al-Maārif ed., 2/147, and Ahmad Shākir declared its chain authentic. It was also included by Abū Nuaym in *al-Hilya*, 1/42, and by al-Tabarānī in *al-Awsat*. Al-Haythamī stated in *Majma al-Zawāid*, 9/67, that its chain is sound. The report appears again in *Fadāil al-Sahāba*, 1/330, no. 470, where the editor authenticated its chain. On the preceding page, the report was attributed to Ibn Umar—may Allah be pleased with him. The editor of *Fadāil al-Sahāba* noted that it was also related as a statement of Ali and Ibn Masud—may Allah be pleased with them both; see t. 1, p. 249. Al-Muhibb al-Tabarī cited the report in *al-Riyād al-Nadira*, 1/270, from Ali—may Allah be pleased with him—with the wording: “When we, the Companions of Muhammad—may Allah bless him and grant him peace—were still numerous, we held that *sakīna* (divine tranquility) spoke through Umar’s tongue.” He then said: “It was included by Ibn al-Sammān in *al-Muwāfaqa* and by the hadith master Abū al-Faraj in *Mahabbat al-Sahāba*.”