2- Muḥammad ibn Jaʿfar: the transmitter famous as Ghundar al-Hudhalī al-Baṣrī, a widely recognized, trustworthy narrator.
3- ʿAwf: ʿAwf ibn Abī Jamīlah, known as ʿAwf al-Aʿrābī, a reliable transmitter.
4- “His father”: Qabīṣah ibn al-Mukhāriq al-Hilālī, a well-known Companion.
5- “Al-Ḥasan”: al-Ḥasan al-Baṣrī.

Zajr al-ṭayr: seeking good or bad omens from the names, calls, or flight-paths of birds.
“Part of al-jibt”: that is, included among the practices of sorcery.
“He draws lines on the ground”: a reference to sand-diviners who claim, by this means, to know the unseen.
“Al-jibt is the howl of Satan”: this explains al-jibt by citing one of its particular manifestations. The word rannah (“howl”) denotes a sound and covers every form of musical entertainment; it is attributed to Satan because he incites people to it.

“As for Abū Dāwūd … etc.”: meaning that these scholars transmitted the hadith, restricting themselves to the Prophetic wording and omitting ʿAwf’s explanatory comments.

Relevance of the hadith to the chapter: it clarifies that al-ʿiyāfah, al-ṭarq, and al-ṭiyarah fall under al-jibt, which is sorcery and therefore conflicts with pure monotheism.

Lessons drawn from the hadith
1- Claiming knowledge of the unseen is forbidden, for it negates monotheism.
2- Taking omens (al-ṭiyarah) is prohibited because it contradicts monotheism or diminishes its perfection.
3- All kinds of idle amusements are unlawful, as they oppose obedience to Allah and the fullness of His oneness.
4- Every form of amusement—songs, flutes, and all other instruments of distraction—belongs to the devil’s howl, whose entire aim is to divert people from the path of Allah.