it is therefore a general rule that covers every exchange of salam (the greeting of peace) except where an explicit text makes an exception—such as giving salam to someone who is praying. Although initiating salam to a worshipper is permissible, he may only respond by gesture, as will be explained later in the book. For that reason, basing the ruling on this general text is preferable to relying on analogical reasoning (qiyas), because the very case chosen for the analogy—responding to salam during the Friday khutbah (sermon)—is itself disputed among the scholars, even within the Shafi‘i school, as Nawawi’s own words indicate. By contrast, argument from the general wording is accepted by all scholars so long as it is not countered by a specific proof, which is exactly the situation here; accordingly, the general text is the stronger evidence. Allah knows best. Nawawi also allows the reciter, after replying to salam, to resume his recitation without renewing the isti‘adhah (seeking refuge); yet, he adds, “If he renews it, that is commendable.” (Note) I have found that Ibn Kathir attributes this hadith to al-Nasa‘i in Kitab al-Fada‘il, and Shaykh al-Nabulsi does the same in his work al-Dhakha’ir. However, no book by that title exists in al-Nasa‘i’s minor Sunan, known as al-Mujtaba; the report is apparently in his larger Sunan. Nabulsi states in his introduction that he cites only from the minor Sunan because the major collection is scarce, so his wording suggests that the hadith is found in the minor Sunan, which is not the case. Furthermore, al-Haythami records the hadith in Majma‘ (7/169) attributing it to Ahmad and al-Tabarani; had it been in the minor Sunan he would not have included it there, in keeping with his usual method. This is not the first such misleading attribution by Nabulsi; I have noted several similar instances in the book’s margins, along with other errors that ought to have been pointed out before publication.