—that is, from the water that was left over after he had performed ablution. The people began taking from it, some obtaining a generous share and others only a small amount, all of them seeking blessings from the remainder of his wuḍūʾ and its container. The Prophet ﷺ then emerged from the tent and Bilāl gave the call to prayer. A short spear (ʿanaza) was planted in the ground for the Messenger of Allah ﷺ; the ʿanaza is a spear tipped with a sharpened iron blade, and the Prophet ﷺ used to carry it with him on his journeys. It was set up so that he could face it in prayer, for when a traveller prays he should direct his prayer toward some upright object, such as a staff he embeds in the earth or the like.

He then stepped forward and performed the noon prayer as two rakʿahs and the afternoon prayer as two rakʿahs. This shows that a traveller may combine prayers even while encamped, though it is preferable not to combine unless there is a need—for example, when he is on the move or, though halted, requires rest. In such cases he may combine by delaying or advancing; otherwise, for one who is settled, it is better not to combine.

Wahb ibn ʿAbd Allah al-Suwaʾī—Abū Juhayfah—next related how Bilāl gave the adhān. He said, “I kept following his mouth here and there,” meaning to the right and to the left, as he proclaimed, “Ḥayya ʿalā al-ṣalāh, ḥayya ʿalā al-falāḥ.” The scholars, may Allah have mercy on them, have differed: should the caller say “Ḥayya ʿalā al-ṣalāh” while turning to the right, repeat “Ḥayya ʿalā al-ṣalāh” while turning to the left, and then say “Ḥayya ʿalā al-falāḥ”