then he cited under it the ḥadīth of Abū Saʿīd. The ḥāfiẓ said in "al-Fatḥ" (2/402): "The author has derived from the ḥadīth the intended meaning of the chapter. The indication from it is that their sitting around him to listen to his speech implies that they were mostly looking at him. This is not contradicted by the previous mention of standing during the khuṭbah because this is understood to mean that he was speaking while seated on a high place and they were sitting below him. If this was the case outside of the khuṭbah, then it is even more appropriate during the khuṭbah, due to the command to listen to it and remain silent during it." He said: "The wisdom in facing him is to prepare to listen to his speech and to behave with proper manners in listening to him. When one faces him with his face, turns towards him with his body and heart, and is mentally present, it is more conducive to understanding his admonition and agreeing with what he has been ordained to stand for." (Note): It was mentioned in the narration of Anas that al-Mustamir ibn al-Rayyān saw him, which indicates that he was among the younger followers. This contradicts the ḥāfiẓ placing him in "al-Taqrīb" among the sixth generation. He should rightfully be placed in the fifth generation because it fits his description in the introduction of "al-Taqrīb" after mentioning the generations of the followers: "The fifth: the younger generation among them who saw one or two [Companions] and for some of them, it was not established that they heard from the Companions, like al-Aʿmash." And because it does not fit the description that follows: "The sixth generation contemporaries of the fifth, but it was not established that they met any of the Companions, like Ibn Jurayj." It should not be said: Perhaps the ḥāfiẓ was not aware of al-Mustamir seeing Anas, because we say: he himself mentioned that in "al-Tahdhīb," so perhaps he forgot that. And Allāh knows best.