facing the qiblah, unless there is evidence to the contrary. This is as the author of al-Furūʿ stated, for he commented on the jurists’ statement that it is recommended to perform ablution while facing the qiblah: “One should face the direction of prayer in every act of obedience unless there is evidence otherwise.” (1) This, however, is open to discussion, because claiming that it is recommended in every act of obedience unless there is evidence to the contrary itself requires proof.

“Placing his two fingers in his ears, without turning around, turning to the right and left during the ḥayʿalah, and saying after them in the dawn adhān: ‘Prayer is better than sleep,’ twice.”

His words, “placing his two fingers in his ears,” mean his two index fingers. This is based on the hadith of Abu Maḥdhūrah, and because it serves two purposes:

First, it strengthens the voice.

Second, so that someone who is far away, or who cannot hear, may see him and know that he is giving the adhān. The first benefit remains present even now; the second may or may not be present.

His words, “without turning around,” mean that he should not turn around on the minaret. The author said this in response to the view of some jurists that, if he is on a minaret—that is, one with a circular balcony—he should turn around in order to make the people hear from every direction. (2) The author rejects this view.

His words, “turning to the right and left during the ḥayʿalah,” refer to saying, “Come to prayer.” The term ḥayʿalah is a verbal noun, of the type known as a coined verbal noun, because it is formed from several words: ḥayʿalah, from “Come to”; similarly, basmalah, ḥawqalah, ḥamdalah, and haylalah. Thus, in the two calls, he turns to the right and left.