Al-Mughni by Ibn Qudama - Edited by Al-Turki — 128 - Issue; He said: (And he shall keep his fingers joined on his ears)

Al-Mughni by Ibn Qudama - Edited by Al-Turki

Volume 2 · Page 81128 - Issue; He said: (And he shall keep his fingers joined on his ears)

Translation · EN

128- Issue: He said: "And he shall place his fingers closed over his ears."

The well-known view from Ahmad is that he places his fingers in his ears, and this is the practice among the people of knowledge; they recommend that the mu'adhdhin (caller to prayer) place his fingers in his ears. Likewise (1), al-Tirmidhi stated; due to what Abu Juhayfah (2) reported, that Bilal performed the Adhan and placed his fingers in his ears. Agreed upon (3). From Sa'd (4), the mu'adhdhin of the Messenger of Allah (peace and blessings of Allah be upon him), that the Messenger of Allah (peace and blessings of Allah be upon him) commanded Bilal to place his fingers in his ears, and said: "It is more elevating for your voice (5)." Abu Talib (6) narrated from Ahmad that he said: "It is more beloved to me that he place his hands on his ears, based on the hadith of Abu Mahdhurah (7)." And he closed his four fingers and placed them (8) on his ears. Abu Hafs (9) narrated from Ibn Batta, who said: "I asked Abu al-Qasim al-Khiraqi about the description of that? He showed me with both his hands, as he closed his fingers onto his palms and placed them on his ears." The Qadi argued for this by what Abu Hafs reported with his chain of narration from Ibn Umar, that he used to, when he sent a mu'adhdhin, say to him: "Close your fingers with your palms, and place them closed upon your ears." And by what Imam Ahmad reported from Abu Mahdhurah, that he used to close his fingers. The first is more correct due to the authenticity of the hadith and its fame among (10) the people of knowledge (11), and whichever one he does is good, and if he leaves both, there is no harm.

Notes

(1) Omitted from [Manuscript] M. (2) In the copies: "Abu Hanifa", which is a distortion. Al-Tirmidhi said: Abu Juhayfah's name is Wahb ibn Abd Allah al-Suwa'i. (3) Reported by al-Bukhari in: Chapter: Should the mu'adhdhin follow the mouth here and there, and should he turn during the Adhan?, from the Book of Adhan. Sahih al-Bukhari 1/163. And Muslim in: Chapter: The sutrah (barrier) for the person praying, from the Book of Prayer. Sahih Muslim 1/360. And al-Tirmidhi, and the wording is his, in: Chapter: What has been reported regarding inserting the finger into the ear during the Adhan, from the Chapters on Prayer. Aridat al-Ahwadhi 1/312. And Ibn Majah in: Chapter: The Sunnah regarding the Adhan, from the Book of Adhan. Sunan Ibn Majah 1/236. And al-Darimi in: Chapter: Turning during the Adhan, from the Book of Prayer. Sunan al-Darimi 1/271, 272. And Imam Ahmad in: Al-Musnad 4/308, 309. (4) He is Sa'd ibn 'A'idh al-Mu'adhdhin, the freed slave of 'Ammar ibn Yasir, known as Sa'd al-Qaraz. He was only called that because he used to trade in it (the qaraz). The Messenger of Allah (peace and blessings of Allah be upon him) wiped his head, invoked blessings upon him, made him the mu'adhdhin of the Quba' mosque, and the deputy of Bilal when he was absent; he lived until the days of al-Hajjaj ibn Yusuf al-Thaqafi. Usd al-Ghabah 2/355, 356. The "Qaraz" is a pod that comes out, like lentils, from the 'idah tree, and the 'idah are among the thorny trees. (5) Reported by Ibn Majah in: Chapter: The Sunnah regarding the Adhan, from the Book of Adhan. Sunan Ibn Majah 1/236. (6) Abu Talib Ahmad ibn Humayd al-Mashkani, specialized in the companionship of Imam Ahmad, reported many issues from him, died in the year 244 AH. Tabaqat al-Hanabilah 1/39, 40. (7) The authentication of the hadith of Abu Mahdhurah has preceded on page 57. (8) In the original: "and he placed". (9) Umar ibn Ibrahim ibn Abd Allah ibn al-Muslim, preceded in 1/141.

Arabic (Source)

١٢٨ - مسألة؛ قال: (ويَجْعَلُ أَصْابِعَهُ مَضْمُومَةً عَلَى أُذُنَيْهِ)

المَشْهُورُ عن أحمدَ، أَنَّه يَجْعَلُ إصْبَعَيْهِ في أُذُنَيْهِ، وعليهِ العملُ عند أهلِ العِلْمِ، يَسْتَحِبُّونَ أنْ يَجْعَلَ المُؤَذِّنُ إصْبَعَيْه في أُذُنَيْهِ، كذلك (١) قال التِّرْمِذِىُّ؛ لما رَوَى أبو جُحَيْفَة (٢)، أَنَّ بلَالًا أَذَّنَ ووَضَعَ إصْبَعَيْهِ في أُذُنَيْهِ. مُتَّفَقٌ عليه (٣). وعن سَعدْ (٤)، مُؤَذِّنِ رسولِ اللَّهِ -صلى اللَّه عليه وسلم-، أنَّ رسولَ اللهِ -صلى اللَّه عليه وسلم- أمَرَ بلالًا أنْ يَجْعَلَ إصْبَعَيْهِ في أُذُنَيْهِ، وقال: "إنَّهُ أَرفَعُ لِصَوْتِكَ (٥) ". ورَوَى أبو طالِبٍ (٦)، عن أحمدَ، أَنَّه قال: أحَبُّ إلَىَّ أنْ يَجْعَلَ يديهِ على أُذُنَيْهِ، على حديثِ أبي مَحْذُورَة (٧). وضَمَّ أصابِعَهُ الأرْبَعَ ووضعَها (٨) على أُذُنَيْهِ. وحَكَى أبو حَفْصٍ (٩)، عن ابن بَطَّةَ، قال: سأَلْتُ أبا القاسِمِ الْخِرَقِىِّ، عن صِفَةِ ذلك؟ فأرانِيهِ بيَدَيْهِ جَمِيعًا، فضَمَّ أصَابِعَه على راحَتَيْه، ووضَعَهما على أُذُنَيْهِ. واحْتَجَّ لذلك القاضِى بما رَوَى أبو حفْصٍ، بإسْنادِهِ عن ابنِ عمرَ، أنَّهُ كان إذا بَعَثَ مُؤَذِّنًا يقُولُ لَهُ: اضْمُمْ أصابِعَكَ

Notes

(١) سقط من: م.(٢) في النسخ: "أبو حنيفة" تحريف. قال الترمذي: وأبو جحيفة اسمه وَهْب بن عبد اللَّه السُّوَائِىّ.(٣) أخرجه البخاري، في: باب هل يتتبع المؤذن فاه ههنا وههنا وهل يلتفت في الأذان، من كتاب الأذان. صحيح البخاري ١/ ١٦٣. ومسلم، في: باب سترة المصلى، من كتاب الصلاة. صحيح مسلم ١/ ٣٦٠. والترمذي، واللفظ له، في: باب ما جاء في إدخال الإصبع الأذن عند الأذان. من أبواب الصلاة. عارضة الأحوذى ١/ ٣١٢. وابن ماجه، في: باب السنة في الأذان، من كتاب الأذان. سنن ابن ماجه ١/ ٢٣٦. والدارمى، في: باب في الاستدارة، في الأذان، من كتاب الصلاة. سنن الدارمي ١/ ٢٧١، ٢٧٢. والإمام أحمد، في: المسند ٤/ ٣٠٨، ٣٠٩.(٤) هو سعد بن عائذ المؤذن، مولى عمار بن ياسر، المعروف بسعد القَرظ، وإنما قيل له ذلك لأنه كان يتَّجر فيه، ومسح رسول اللَّه -صلى اللَّه عليه وسلم- رأسه، وبرَّك عليه، وجعله مؤذن مسجد قباء، وخليفة بلال إذا غاب، وعاش إلى أيام الحجاج بن يوسف الثقفى. أسد الغابة ٢/ ٣٥٥، ٣٥٦.والقرظ: حبّ يخرج في غُلُف، كالعَدس، من شجر العِضَاه، والعضاه من شجر الشوك.(٥) أخرجه ابن ماجه، في: باب السنة في الأذان، من كتاب الأذان. سنن ابن ماجه ١/ ٢٣٦.(٦) أبو طالب أحمد بن حميد المشكانى، المتخصص بصحبة الإِمام أحمد، روى عنه مسائل كثيرة، توفى سنة أربع وأربعين ومائتين. طبقات الحنابلة ١/ ٣٩، ٤٠.(٧) تقدم تخريج حديث أبي محذورة، في صفحة ٥٧.(٨) في الأصل: "ووضع".(٩) عمر بن إبراهيم بن عبد اللَّه بن المسلم، تقدم في ١/ ١٤١.