(1) *Al-Riyād al-Nadira* and *al-Muntaqā* read *istashrā fī dīnihi* (“he grew zealous in his religion”); al-Tantāwī reads *fī dīn Allāh* (“in Allah’s religion”). Another recension in *al-Riyād al-Nadira* reads *istashrā fī Allāh taālā* (“he grew zealous for Allah Most High”). *Istashrā* means that he became earnest and strong, showed concern, and persisted. (2) The word *tashtaddu* (“continued to grow stronger”) appears only in (B) and *al-Muntaqā*. *Shakīma* means proud resolve and refusal to submit. (3) Professor Muhibb al-Dīn al-Khatīb stated in *al-Muntaqā*, p. 365: “She is referring to the mosque that her father—may Allah be pleased with them both—built in the courtyard of his home in Mecca before the Hijra. It became one of the most effective means of calling people to Islam.” (4) The reading *waqīdh al-jawānih* (“grief-stricken at heart”) appears in (B), *al-Muntaqā*, *al-Riyād al-Nadira*, and al-Tantāwī’s *Abū Bakr al-Siddīq*. All other manuscripts read *waqīdh al-jawārih* (“stricken in his limbs”). The intended meaning is “sorrowful at heart.” Al-Muhibb al-Tabarī said: “It was as though grief had rendered him motionless.” The expression derives from *al-waqdh*: beating someone until he is left unable to move. (5) *Al-shajw* means sorrow, *al-shajī* means one who causes sorrow, and *al-nashīj* is a sound that repeatedly catches in the throat. She meant that his recitation seemed to grieve those who heard it because the sound of his weeping was tender and compassionate. (6) The reading *fa-tanqasifu alayhi* (“they crowd around him”), and so forth, appears in (B) and *al-Muntaqā*. (N) reads *infaddat ilayhā* (“they hastened toward her”); (M) reads *fa-infaddat ilayhi* (“then they hastened toward him”); and (H), (R), and (Y) read *fa-inqaddat ilayhi* (“then they rushed toward him”). *Lisān al-Arab* states: “In the hadith of Abū Bakr—may Allah be pleased with him—he would pray and recite, and the polytheists’ women and children would crowd around him”; that is, they would press together around him. (7) *Al-qisī* is the plural of *qaws* (“bow”). *Lisān al-Arab* states that *fa-hanat lahā qawsahā* means “she strung her bow against her,” because stringing a bow bends it. The verb may also be read *hannat*, with the *n* doubled, meaning that the bow made a sound. (8) The *fūq* of an arrow is the notch where the bowstring rests, and *fawwaqat* means “she took aim.” (9) (H), (R), and (Y) read *wa-inbatalū aradan*; (N) and (B) read *wa-intathalūhu gharadan*. The reading printed here, *wa-intabalūhu gharadan*, is from (M) and *al-Muntaqā*. *Al-Riyād al-Nadira* and al-Tantāwī read *wa-imtathalūhu gharadan*, while another recension in *al-Riyād al-Nadira* reads *fa-intathalūhu aradan*. The reading I have adopted is perhaps the correct one; it means that they made him a target for their arrows.