Explanation of the Book of Prayer-04

The Shaykh : Then he said: "And from Abu Juhayfa (may Allah be pleased with him), who said:

I saw Bilal calling for prayer and I would follow (looking at) his mouth (as he turned it) this (right) side and that (left) side with his fingers in his ears.

رأيت بلالا يؤذن وأتتبع فاه هاهنا وهاهنا وإصبعاه في أذنيه

Bulugh al-Maram 2:39

Ahmad and al-Tirmidhi narrated it, and al-Tirmidhi graded it as authentic. Ibn Majah has:

He put his fingers in his ears

جعل إصبعه في أذنيه

Sahih Ibn Khuzaymah 2:79

Abu Dawud has:

He turned his neck to the right and left when he reached "Come to prayer," and he did not turn around

لوى عنقه لما بلغ حي على الصلاة يمينا وشمالا ولم يستدر

Its original source is in the two Sahihs" The original of this hadith is in the two Sahihs with similar wording. Abu Juhayfa says: This was during the Farewell Pilgrimage, as it appears. He saw him calling the adhan and meaning looking at him. "Fah" means his mouth. There are two eloquent dialects: "fam" with the mim, and in this dialect it is inflected with vowel movements. The second is with the deletion of the mim, and in this dialect it is inflected with letters. If you say "this is his fam," the dialect is correct and it is inflected with vowel movements. If you delete the mim, you inflect it with letters and say "this is his fah." Which is more famous? The more famous is to inflect with letters; this is the more common. in the narration of *the two Sahihs* and it is also so in the narration of Abu Dawud. His statement: is a circumstantial clause, meaning: and the state was that his fingers were in his ears. The fingers meant here are the index fingers. He placed them in his ears because it raises the voice. When the exits of the ears are blocked, the voice has only one exit, so it becomes higher and louder. If the ears are open, the voice weakens. So the wisdom in placing his fingers in his ears is to increase the height of the voice. In this expression is what we have passed through in rhetoric regarding the mention of what? The whole and the intention of the part, because he did not put both fingers entirely in the ear, but only part of them. The hamza and the ba are tripled, meaning it is permissible for them to have dammah, fathah, and kasrah, so the dialects are nine, from three times three. For this reason, no one makes a grammatical error in the conjugation of "isba'" (finger). " Ahmad and al-Tirmidhi narrated it, and al-Tirmidhi graded it as authentic. Ibn Majah has:

putting his fingers in his ears

وجعل إصبعيه في أذنيه

Sunan Ibn Majah 711Hasan (Darussalam)

" There is no difference between this and that, as it appears, except that this one is explicit that he placed them, and the first is a circumstantial clause as mentioned before. Abu Dawud has: He turned his neck to the right and left at the two "Hayya" phrases. But does the hadith indicate that he made the right for "Hayya 'ala al-salah" in both phrases, and the left for "Hayya 'ala al-falah" in both phrases? Or did he say: "Hayya 'ala al-salah" to the right, then "Hayya 'ala al-salah" to the left, then "Hayya 'ala al-falah" to the right, then "Hayya 'ala al-falah" to the left? There are two opinions among the explainers of the hadith: some said that it means he said: "Hayya 'ala al-salah" to the right in both phrases, and "Hayya 'ala al-falah" to the left in both phrases.
And some said that he gave each direction a share of "Hayya 'ala al-salah" and "Hayya 'ala al-falah." On this meaning, the statement that he distributed them is stronger. As for the first, it may be supported by his statement: in order, so "Hayya 'ala al-salah" is to the right in both phrases, and "Hayya 'ala al-falah" is to the left in both phrases. The practice is based on this, and the wisdom of that is that the call to prayer and to success comes from both directions, the right and the left.