(1) (N) and (M) read *fa-mā fāsū lahu safātan*. This is a corrupt reading. The meaning is that they could not break even a stone of his. *Al-safā* is a smooth rock. (2) The *sīsā* of a riding animal’s back is its central ridge, where the rider sits. (3) *Al-jirān* is the underside of the neck. The expression means that the religion became firmly settled and established, for when a camel kneels and rests, it stretches its neck along the ground. (4) *Al-bark* means the chest. (5) *Wa-rasat* means “and they became firmly fixed.” (6) *Arsālan* is the plural of *rasal*, which originally denotes a herd of camels or sheep and is used figuratively for a group of people. *Ashtātan* means “scattered.” (7) *Al-rawq* and *al-rawāq* denote the space in front of a house. (8) The *tunub* is the rope used to secure the edges of a tent. (9) That is, his snares. The singular is *hibāla*, with an i-vowel on the initial h. (10) *Lāta* is a particle meaning “is not.” It is also said to be *lā* with an added t. (11) All the manuscripts read *wa-rafaa fitratahu* (“and he raised his natural disposition”). The reading adopted here, *wa-rafaa qutrayhi* (“and he raised its two sides”), occurs in *al-Riyād al-Nadira*. Al-Muhibb al-Tabarī stated in his commentary: “The two *qutr*s of a thing are its two sides.” Professor Muhibb al-Dīn al-Khatīb wrote it as *wa-damma qutrayhi* (“and he drew its two sides together”) and said: “We corrected it on the basis of Ibn al-Athīr’s *al-Nihāya*.” (12) (N) and (M) read *wa-radda* (“and he restored”). (13) The reading *alā gharrihi* appears in (B). All the other manuscripts read *alā arabi*, while (H) reads *arabihi*. The expression “he folded the garment along its original fold” means that he folded it as it had been before. The intended sense is that he restored Islam to the state it had been in during the time of Allah’s Messenger—may Allah’s blessings and peace be upon him.