He then said (3/106–107): “The Sunnah is that, during the two ḥayyā-phrases, one turns to the right and to the left and does not rotate, as the author has mentioned.”

He added: “Our scholars explain that ‘turning’ means twisting the head and neck while neither diverting the chest from the qiblah nor moving one’s foot from its place. This is what the author intends by his words ‘and he does not turn around.’ This is the correct, well-known position explicitly stated by al-Shāfiʿī and affirmed by the majority.”

That is the issue from a juristic perspective. From the ḥadīth perspective, however, his remark concerning Abū Dāwūd’s version—“and its chain is sound”—is incorrect, because it contains Qays ibn al-Rabīʿ, who is weak, and he alone transmits the phrase “and he did not turn around,” as I clarified in Ṣaḥīḥ Abī Dāwūd 533. Turning the body is actually established by the reports of several narrators, yet what is intended by it is simply the act of turning right and left, as I explained there, so there is no need to repeat it here.

It should also be pointed out that the wording “to the right and to the left” does not appear in al-Bukhārī’s narration; it is found only in Muslim’s, as I noted when sourcing the ḥadīth in Irwāʾ al-Ghalīl 233. Thus the author’s attribution—following al-Nawawī—to both Shaykhs is clearly lax. See, if you wish, Fatḥ al-Bārī 2/114–115.

His statement: “…and Ibn al-Munḏir related from Anas that he would stand when the muʿadhdhin said, ‘The prayer has been established.’”

I say: This should be restricted to the situation in which the imam is within the mosque. That is also the meaning of Abū Hurayrah’s ḥadīth: “When the prayer was about to be established for the Messenger of Allah ﷺ, the people would form their rows before the Prophet ﷺ came to his place,” narrated by Muslim and others and recorded in Ṣaḥīḥ Abī Dāwūd.