Reading this section as: fuqaha' wa 'ulama' guftand [illegible] dalil-i haqiqat wa burhan-i sidq-i iddi'a-yi shuma chist?
 Reading matn.
 This is presumably a reference to the letter (now in the Majlis Library) assumed to be by Nasir al-Din Mirza, but which Browne believed to have been written by Amir Aslan Khan (see Browne Materials, pp. 248-255 for notes with the text and translation of this letter, and a reproduction of the original.)
5 The passage is quoted incorrectly and incompletely here, reading wa kalimatun minhu ismuhu 'l-Masih. The correct quotation reads [Qur'an 3:45] (inna 'llaha yubashshiruki) bi-kalimatin minhu ismuhu 'l-Masihu ('Isa ibn Maryam).
 The argument presented here is confused. The problematic pronoun in this passage is not the hu in minhu, but the hu in ismuhu (which is in fact not problematic, since it refers forward to Jesus, not back to the word kalima.
 Qur'an 74:31.
 The original reads: wa ma hiya illa dhikra li 'l-bashar. The pronoun hiya must be assumed to take its gender from the word dhikra, which is feminine. `It' is generally taken to refer to the Qur'an.
9 Qur'an 74:35-36.
 This is by no means an obvious reading of the text.
11 Qur'an 20:63. The Arabic reads: In hadhani la-sahirani.
 The emendation in Arabic reads: Inna hadhayni la-sahirayni. This is strictly incorrect, since the last word should still read la-sahiran. In fact, the argument put forward here misses the point. Where the particle in is used as the `lightened' form (al-mukhaffafa min al-thaqila) of inna, it requires a following la, which is provided in the Qur'anic text. (See W. Wright, A Grammar of the Arabic Language, 3rd. ed., Cambridge, CUP, 1971, vol. 2, p. 81 D.
 Qur'an 96:15. The original reads: la-nasfa'an bi 'l-nasiyya, where the verb is written, not with the suffixed nun of the energetic, but with a fatha and tanwin. This affects only the written form, not the spoken.
 Qur'an 12:30. The original reads: wa qala niswa fi 'l-madina.
15 Qur'an 112:1. The original reads: Qul: huwa 'llahu ahadun. Presumably, the argument that would have followed here is that this passage should have read: Allahu, huwa ahadun.
 Amanat argues that Hashtrudi is in error in including Murza Ahmad among the participants (Resurrection and Renewal, p. 388, f.n. 64).
 Qur'an 24:35.
 Hajj Mirza Mas'ud Ansauru Ishluqu Garmruudu became Foreign Minister in 1251/1835-36. His eldest son, Hajj Mirza 'Ali, was a calligrapher and poet.
 Ar. `His word'.