(1) Al-Muhibb al-Tabarī cited this sermon in *al-Riyād al-Nadira*, 1:189–190. Professor Ali al-Tantāwī reproduced it in his book *Abū Bakr al-Siddīq* (al-Salafiyya ed., Cairo, 1372 AH), pp. 18–19. (2) (H) and (B) read: *wa-mā abī* (“and what a father!”). (3) (B) reads *lā tu‘tūhu*; all other manuscripts read *lā yu‘tūhu*. (4) That is, no hands can reach him and lay hold of him. From Professor Muhibb al-Dīn al-Khatīb’s commentary on *al-Muntaqā min Minhāj al-I‘tidāl*, p. 364. (5) A lofty mountain. (6) *Far‘* means the highest part of something; the *far‘* of a people is their nobleman. (7) That is, he prevailed. (8) (R) reads *idh kaddabtum*; (M), (H), and (Y) read *idh kadhdhabtum*, which is a corruption. *Akdā* derives from *kudya*, meaning hard, solid ground; *akdā* means that someone reached such ground and could dig no farther. From Professor Ali al-Tantāwī’s commentary. (9) That is, you slackened and fell short. (10) *Amad* means the end point or goal. (11) *Kahf* means a refuge, while *kahl* denotes someone older than thirty-four but not older than fifty-one. (12) *Al-ānī* means a captive. (13) *Rāsha al-sahm* means “he fitted the arrow with feathers”; the intended meaning is that he assists its poor. (14) (M), (H), and (B) read “its disorder.” The reading printed here, “its division,” is from (R) and (Y); in (N), the word is unpointed. *Al-Riyād al-Nadira* reads: “He mends its divisions and sets its disorder aright.” *Ra’b* means bringing something together and gently binding it, while *sha‘b* is a crack or fissure. She meant that he reunited the community’s scattered affairs and restored its unity. (15) (H), (R), (Y), and (B) read *jalabathu* (“brought him”). In (N), the word is unpointed and represented as *h-l-y-t-hā*; in (M), it is unpointed and represented as *h-b-s-hā*. The reading printed here is from *al-Riyād al-Nadira*. Professor Ali al-Tantāwī likewise adopted it and explained the word as meaning that their hearts found him pleasing.