Muslim likewise relates the report through this very chain, yet he does not quote its wording; he merely refers back to the previous narration with the remark, “to the same effect.”

Al-Nawawī, in his commentary on the ḥadith, states:
“It recommends that the scholar seat himself with his students—and with others—in a place that is open and visible to the people, the mosque being preferable, so that he may review with them matters of knowledge and righteousness. It also establishes the permissibility of holding circles devoted to learning and remembrance in the mosque, the desirability of entering such gatherings and sitting with their participants, and the dislike of leaving them without a legitimate excuse, and so forth.”

Al-Ḥāfiẓ comments:
“As for Muslim’s narration from Jābir ibn Samurah, who said: ‘The Messenger of Allah ﷺ entered the mosque while they were sitting in circles and said, “Why do I see you as scattered groups (ʿuzan)?”’—there is no contradiction between that report and the present one. He only disapproved of their forming circles for matters that brought no benefit, whereas their circling round him was for hearing knowledge and learning from him.”

I say: This ḥadith does not indicate that he ﷺ objected to their forming circles in an absolute sense; rather, he faulted them for splitting into separate, disconnected circles, and that is the meaning of his word “ʿuzan.”

Al-Nawawī explains: “It means ‘scattered, group after group.’ The zāy is lightened; its singular form is ʿizza. The expression forbids dispersal and enjoins cohesion.”

I add: This is further supported by the fact that Abū Dāwūd records the ḥadith through the chain of al-Aʿmash, and immediately afterwards transmits from him that he said