(1) This hadith was cited previously at 6/22. (2) Ibn Taymiyya did not mention this story in the preceding discussion. Ibn al-Mutahhar’s account of it in (K), p. 180 (M), reads as follows: “He resolved many difficult problems. Two men came to him; one had five loaves and the other three. They sat down to eat, whereupon a third man came and joined them. When they had finished, he threw down eight dirhams for them. The man with more loaves claimed five dirhams, but the man with fewer refused. They disputed and brought their case before Alī—peace be upon him—who said, ‘He has treated you fairly.’ The man with fewer loaves replied, ‘O Commander of the Faithful—peace be upon him—my rightful share is greater, and I want from him what is rightfully mine.’ Alī said, ‘If that is the case, take one dirham and give him the rest.’” (3) The phrase “someone who” is absent from S and B. (4) Ibn al-Mutahhar wrote in (K), p. 181 (M): “Two joint owners had intercourse with their slave woman during the same interval of purity between menstruations, and she became pregnant. The matter was unclear, so they brought their dispute before him—peace be upon him. He ruled by drawing lots, and the Messenger of Allah—may Allah bless him and his family and grant them peace—approved his ruling and said, ‘Praise be to Allah, who has placed among us, the *Ahl al-Bayt* (the Prophet’s household), one who judges according to the practices of David—peace be upon him.’ By this he meant judgment through *ilhām* (inspiration).” (5) The hadith narrated by Zayd ibn Arqam—may Allah be pleased with him—is found in *Sunan Abī Dāwūd*, 2/376–377 (Book of Divorce, chapter “Those Who Advocate Drawing Lots When Claimants Dispute a Child”). Its wording is: “Zayd ibn Arqam said: I was sitting with the Prophet—may Allah bless him and grant him peace—when a man from Yemen came and said, ‘Three men from Yemen came to Alī to litigate before him over a child, after all three had intercourse with a woman during the same period of purity. He said to two of them, “Willingly concede the child to this man,” but they cried out in protest. He then said to two of them, “Willingly concede the child to this man,” but they cried out in protest. He again said to two of them, “Willingly concede the child to this man,” but they cried out in protest. He then said, “You are contentious partners. I shall draw lots among you. The one whose lot is drawn shall have the child, but he must pay his two companions two-thirds of the compensation.” He then drew lots between them and awarded the child to the man whose lot was drawn.’ The Messenger of Allah—may Allah bless him and grant him peace—laughed until his molars or back teeth became visible.” The commentator states: “Al-Ajlah, a narrator in the hadith’s chain, was named Yahyā ibn Abd Allah al-Kindī. By *ghaliyā*, he meant ‘they shouted.’ It was originally a past-tense form of the expression *ghalat al-qidr taghlī ghalayānan* (‘the pot boiled’). One manuscript instead reads *ghalabā*, with the single-dotted letter *bā*. Abū Dāwūd also cited another version of the hadith.” The hadith also appears, with differences in wording, in *Sunan al-Nasāī*, 6/150–151 (Book of Divorce, chapter “Drawing Lots for a Child When Claimants Dispute Him …”), and *al-Musnad* (al-Halabī ed.), 4/373. In *Nayl al-Awtār*, 7/78–80, in the Book of *liān* (mutual imprecation), chapter “Partners Who Have Intercourse with a Slave Woman During the Same Period of Purity,” al-Shawkānī states: “It was narrated by the compilers collectively known as the Five, with the exception of al-Tirmidhī. Al-Nasāī and Abū Dāwūd also narrated it as a *mawqūf* report ending with Alī, through a chain stronger than that of the *marfū* version attributed to the Prophet. Al-Humaydī likewise narrated it in his *Musnad*, with the wording: ‘He required him to pay his two companions two-thirds of the slave woman’s value.’” Al-Shawkānī then states: “The chain of this hadith includes Yahyā ibn Abd Allah al-Kindī, known as al-Ajlah. Al-Mundhirī said, ‘His hadith cannot be cited as proof.’ *Al-Khulāsa* states, ‘Yahyā ibn Maīn and al-Ijlī declared him trustworthy.’ Ibn Adī said, ‘He is counted among the Shia, and his hadith is sound.’ Al-Nasāī declared him weak. Al-Mundhirī said, ‘Some narrated it in *mursal* form.’ Al-Nasāī said, ‘This is correct.’ Al-Khattābī said, ‘The chain of Zayd ibn Arqam’s hadith has been criticized.’ End quote. Abū Dāwūd narrated it through two routes: the first through Abd Allah ibn al-Khalīl from Zayd ibn Arqam, and the second through Abd Khayr from Zayd. Al-Mundhirī said, ‘As for the report of Abd Khayr, the men in its chain are trustworthy; however, the correct version is the *mursal* one.’ End quote. Thus, neither route is free of a defect: the first contains al-Ajlah, while the second is defective because of *irsāl*. Here *irsāl* means *waqf*—the report stopping at Alī—as the compiler expressed it, rather than the term’s usual technical meaning, in which a Successor says, ‘The Messenger of Allah—may Allah bless him and grant him peace—said …’”