And I say: the last answer is the one that must be adopted, whereas the first and second are weak, for the act of rotating has been established through several chains, as shown a little earlier.

There is a further disagreement: should he rotate once during the first pair of the two ḥayʿalah phrases and once during the second, or should he say ḥayʿa ʿala al-ṣalāh (Come to prayer) while turning to his right, then ḥayʿa ʿala al-falāḥ (Come to success) while turning to his left, and repeat the same in the second set?

Ibn Daqīq al-ʿĪd said: “The second view is preferable, because each direction then receives a share of both phrases.” He also said, “The first view is closer to the wording of the ḥadīth,” as related in Fatḥ al-Bārī.

I add: the first view is supported by the ḥadīth of Saʿd al-Quraẓ concerning the adhān of Bilāl: “Then he would lean to his right and say ḥayʿa ʿala al-ṣalāh twice, then lean to his left and say ḥayʿa ʿala al-falāḥ twice; after that he would face the qiblah again and say Allāhu akbar…” and so on. This report, however, is weak and has already been cited under the fourth issue.

(8) His adhān should be at the very beginning of the prayer time, as Bilāl used to do: “He would call to prayer as soon as the sun passed its zenith, never failing to do so, and he would not pronounce the iqāmah until the Prophet ﷺ came out. When the Prophet appeared he would give the iqāmah as soon as he saw him.”

Muslim and Aḥmad have recorded this; the wording is that of Aḥmad (1), through the chain of Zuhayr from