Explanation of the author's statement: "…facing the qiblah, placing his two fingers in his ears, not turning around, and turning his head to the right and left during the hi'lah…"
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The Shaykh : He said "facing the qiblah". Facing the qiblah is required because this is what was reported, and because this is an act of worship, and it is preferable for a person to face the qiblah in worship unless there is evidence to the contrary. For this reason, when the jurists (may Allah have mercy on them) mentioned that it is recommended to perform wudu' while facing the qiblah, the author of al-Furu' stated that one should be facing the direction in every act of obedience except where there is evidence to the contrary. That is, one should face the qiblah in every act of obedience except where there is evidence to the contrary. However, there are discussions regarding this, because recommending that we face the qiblah in every act of obedience except where there is evidence to the contrary requires evidence. He said "placing his two fingers in his ears". Which fingers? The index fingers, in his ears, like this. Why? They said because there are two benefits. The first benefit is that it strengthens the voice. The second benefit is so that someone who is far away can see him and know that he is calling the adhan, or so that someone who cannot hear can see him and know that he is calling the adhan. The first reason still exists today, and the second reason exists now, does it not?
The questioner : ... .
The Shaykh : Well, in any case, if it exists, it exists. That is, perhaps the mu'adhdhin, when he advances to the place of the adhan, there might be someone who cannot hear who assumes he has advanced to fix something or do another task. So, when he places his fingers in his ears, they know that he is calling the adhan. He said "not turning around". That means he does not turn around. And what does "not turning around" mean? Turning around means walking. Some jurists said that if he is in a minaret, he should turn around the minaret. It is not the type of minaret; the minaret has a balcony like the modern ones. These modern ones, they say, when he calls the adhan, he turns around. Why? So that people can hear from every direction. So that people can hear from every direction. But, praise be to Allah, we have now been spared this, and a speaker has been placed in every direction, which is sufficient instead of turning around. And you…
The questioner : ... .
The Shaykh : Well, yes. "not turning around, but turning his head to the right and left during the hi'lah". The hi'lah means saying "Hayya 'ala al-salah" (Hasten to prayer). It is a noun called a constructed noun (masdar musna') because it is composed of several words. "Hi'lah" is from "Hayya 'ala" (Hasten to). Similarly, "baslamah," "hawqalah," "hanbalah," and "hayllah." Yes, here? "Ja'fah." Yes, yes, yes, yes. These are from the constructed nouns because they are composed of several words. In the two hi'lahs, he turns his head to the right and left. The author (may Allah have mercy on him) summarized the manner of turning. Some said that he turns to the right for "Hayya 'ala al-salah" in both instances, and to the left for "Hayya 'ala al-falah" (Hasten to success) in both instances. And some said he turns to the right for "Hayya 'ala al-salah" in the first instance, and to the left in the second instance; and "Hayya 'ala al-falah" to the right in the first instance, and to the left in the second instance, so that each direction gets its share of "Hayya 'ala al-salah" and "Hayya 'ala al-falah." From "Hayya 'ala al-falah." But the well-known view, which is the apparent Sunnah, is that he turns to the right for "Hayya 'ala al-salah" in both instances, and to the left for "Hayya 'ala al-falah" in both instances. But he turns his head in the entire phrase. As for what some mu'adhdhins do, saying "Hayya 'ala" and then turning, then "al-salah," then "Hayya 'ala" and then turning, then "al-falah," this is an action that has no basis in the Sunnah or in the words of the scholars. Rather, he says "Hayya 'ala al-salah" entirely to the right, and similarly, the turning for "al-salah" is done at the taslim. He turns his head in the entire taslim to the right and to the left. He said, "One minute." He said, "Yes, saying after…"
The questioner : ... .
The Shaykh : They sing, and what harm does it do me if they sing?
The questioner : ... .
The Shaykh : They sing, do they bring songs?
The questioner : ... .
The Shaykh : Ah, they sing with melody. I said this will come to us in the author's words.
The questioner : ... .
The Shaykh : We will see, if Allah wills.
The questioner : ... .
The questioner : ... .
The Shaykh : Well, in any case, if it exists, it exists. That is, perhaps the mu'adhdhin, when he advances to the place of the adhan, there might be someone who cannot hear who assumes he has advanced to fix something or do another task. So, when he places his fingers in his ears, they know that he is calling the adhan. He said "not turning around". That means he does not turn around. And what does "not turning around" mean? Turning around means walking. Some jurists said that if he is in a minaret, he should turn around the minaret. It is not the type of minaret; the minaret has a balcony like the modern ones. These modern ones, they say, when he calls the adhan, he turns around. Why? So that people can hear from every direction. So that people can hear from every direction. But, praise be to Allah, we have now been spared this, and a speaker has been placed in every direction, which is sufficient instead of turning around. And you…
The questioner : ... .
The Shaykh : Well, yes. "not turning around, but turning his head to the right and left during the hi'lah". The hi'lah means saying "Hayya 'ala al-salah" (Hasten to prayer). It is a noun called a constructed noun (masdar musna') because it is composed of several words. "Hi'lah" is from "Hayya 'ala" (Hasten to). Similarly, "baslamah," "hawqalah," "hanbalah," and "hayllah." Yes, here? "Ja'fah." Yes, yes, yes, yes. These are from the constructed nouns because they are composed of several words. In the two hi'lahs, he turns his head to the right and left. The author (may Allah have mercy on him) summarized the manner of turning. Some said that he turns to the right for "Hayya 'ala al-salah" in both instances, and to the left for "Hayya 'ala al-falah" (Hasten to success) in both instances. And some said he turns to the right for "Hayya 'ala al-salah" in the first instance, and to the left in the second instance; and "Hayya 'ala al-falah" to the right in the first instance, and to the left in the second instance, so that each direction gets its share of "Hayya 'ala al-salah" and "Hayya 'ala al-falah." From "Hayya 'ala al-falah." But the well-known view, which is the apparent Sunnah, is that he turns to the right for "Hayya 'ala al-salah" in both instances, and to the left for "Hayya 'ala al-falah" in both instances. But he turns his head in the entire phrase. As for what some mu'adhdhins do, saying "Hayya 'ala" and then turning, then "al-salah," then "Hayya 'ala" and then turning, then "al-falah," this is an action that has no basis in the Sunnah or in the words of the scholars. Rather, he says "Hayya 'ala al-salah" entirely to the right, and similarly, the turning for "al-salah" is done at the taslim. He turns his head in the entire taslim to the right and to the left. He said, "One minute." He said, "Yes, saying after…"
The questioner : ... .
The Shaykh : They sing, and what harm does it do me if they sing?
The questioner : ... .
The Shaykh : They sing, do they bring songs?
The questioner : ... .
The Shaykh : Ah, they sing with melody. I said this will come to us in the author's words.
The questioner : ... .
The Shaykh : We will see, if Allah wills.
The questioner : ... .