Benefits of the Hadith (Do not face the qiblah, nor turn your backs to it . . . .).
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The Shaykh : It is derived from this hadith: the prohibition of facing the qiblah or turning one’s back to it while relieving oneself of urine or feces, based on his saying: .
It is also derived from its implication: that it is not forbidden, nor is one prohibited, from facing it or turning one’s back to it while performing istinja’ (cleaning oneself after relieving oneself). That is, if a person relieves himself in one place and then stands up to perform istinja’ in another place, there is no blame on him for facing the qiblah or turning his back to it.
As for the statement of some jurists (may Allah have mercy on them) that it is disliked (makruh) to face the qiblah while performing istinja’, this requires evidence.
Among the benefits of this hadith is: respecting the qiblah, and that a person should not face it while relieving himself, nor turn his back to it.
Among the benefits of the hadith is: that the most complete manner is for the qiblah to be on his right or on his left.
Among the benefits of the hadith is: that a slight deviation is not considered a violation, because he said:, and this is a significant deviation; a slight deviation is not sufficient.
Branching from this benefit is another benefit: facing the qiblah during prayer. If a person faces the qiblah during prayer and deviates slightly, that does not harm him. What causes harm is deviating significantly such that the qiblah is on his left or on his right.
Among the benefits of this hadith is: the permissibility of addressing the community with a general term and a term that specifies a part of the community. Which one in this hadith is the general term for the entire community?
Sunan ad-Daraqutni 1:145, this is general for the entire community. Sunan an-Nasa'i 21Sahih (Darussalam) is specific to whom?
To the people of Madinah and those who are like them.
So, regarding us here, we say: Do not face the qiblah with urine or feces, nor turn your backs to it, but go east or west. Because the qiblah in al-Qasim is to the west, it is said to the people of al-Qasim: go east or west.
Among the benefits of this hadith, due to its generality, is: that it is not permissible to do so, meaning facing the qiblah or turning one’s back to it with urine or feces, even in a building. Because the hadith is general; it did not say: “except if you are in a building.” The original ruling is to act according to the generality until evidence arises for specification. For this reason, Abu Ayyub (may Allah be pleased with him) said:Sahih Muslim 264. This indicates that Abu Ayyub understood that the hadith is general, whether that is in a building or in the open space. The explanation for this is that a person is said to be facing the qiblah even if he is in a building. For this reason, if he is in a room and faces the qiblah in prayer, it is said that he is facing it. And on this basis, there is no difference. However, in the hadith of Abdullah ibn Umar (may Allah be pleased with them both), he says: :
Jami` at-Tirmidhi 11Sahih (Darussalam) Because a person feels shy to face people with his face while relieving himself, but he does not feel shy to turn his back to them. This indicates that facing is more reprehensible than turning one’s back. So, can facing be analogized to this?
Some scholars said: it can be analogized, and that in a building there is no harm in facing the qiblah or turning one’s back to it. And on this basis, the toilets among us now, if they are facing the Ka'bah or turning their backs to it, there is no harm with them.
But the correct view is the generality: that it is not permissible, neither in the open space nor in a building.
What remains for us is: are we allowed to specify this prohibition, which is a verbal Sunnah, with the practical Sunnah?
Some scholars hold that words are not specified by actions, and that we are required to implement the verbal Sunnah, but not the practical Sunnah. Because the practical Sunnah may imply specificity, it may imply necessity (that he did it out of need), and it may imply that the Messenger did it for another reason which he did not announce to the people. He was in the house of Hafsa turning his back to the Ka'bah; he did not announce it. So it is not possible to specify the general word with it. Some scholars went to this view, including al-Shawkani in *Sharh al-Muntaqa*.
But the correct view is that the verbal Sunnah is specified by the practical Sunnah, because all of it is truth. The possibility of specificity is not applicable, the possibility of forgetfulness is not applicable, and the possibility of another reason is not applicable. Because the original ruling is legislation in the words of the Prophet (peace and blessings be upon him and his family) and following his example. Then, there is no need for us to say that the word takes precedence here. Because we only say that the word takes precedence, our brothers, when combining them is impossible. And combining them here is possible. So if it is possible, it is obligatory to act according to both hadiths. Because if you say: this action does not specify, you have abrogated a Sunnah. And if you say: this action specifies if it is in a building, you have not abrogated a Sunnah.
So the stronger view is: that the hadith of Abdullah ibn Umar (may Allah be pleased with them both) specifies the generality of the hadith of Abu Ayyub.
It remains to be said: can facing be analogized to this?
The answer is: No, it cannot be analogized. Because one of the conditions of qiyas (analogical reasoning) is the equality of the original case and the branch case, and equality here is not possible. And what indicates this is that the hadith of Salman contains the prohibition of facing, without mentioning turning one’s back. This indicates that facing is more heinous. And if it is more heinous, it is not possible to analogize it to what is less severe.
If someone says: if a man has built his toilets facing the qiblah, what does he do?
We say: it is obligatory for him to demolish them and replace them. It is obligatory for him.
If he says: I – the owner of the house says – I will deviate!
We say: if you are able to deviate, perhaps someone will replace you who does not deviate, and you will be the cause of violating the sanctity of the Ka'bah. And on this basis, it is necessary for whoever builds his toilets facing the qiblah to demolish them and direct them to another direction.
Among the benefits of this hadith is: what has been mentioned previously regarding the exaltation and respect of the qiblah.
with urine or feces
بغائط أو بولIt is also derived from its implication: that it is not forbidden, nor is one prohibited, from facing it or turning one’s back to it while performing istinja’ (cleaning oneself after relieving oneself). That is, if a person relieves himself in one place and then stands up to perform istinja’ in another place, there is no blame on him for facing the qiblah or turning his back to it.
As for the statement of some jurists (may Allah have mercy on them) that it is disliked (makruh) to face the qiblah while performing istinja’, this requires evidence.
Among the benefits of this hadith is: respecting the qiblah, and that a person should not face it while relieving himself, nor turn his back to it.
Among the benefits of the hadith is: that the most complete manner is for the qiblah to be on his right or on his left.
Among the benefits of the hadith is: that a slight deviation is not considered a violation, because he said:
Go east or west
شرقوا أو غربواBranching from this benefit is another benefit: facing the qiblah during prayer. If a person faces the qiblah during prayer and deviates slightly, that does not harm him. What causes harm is deviating significantly such that the qiblah is on his left or on his right.
Among the benefits of this hadith is: the permissibility of addressing the community with a general term and a term that specifies a part of the community. Which one in this hadith is the general term for the entire community?
Do not face the qiblah, nor turn your backs to it, with urine or feces
لا تستقبلوا القبلة ولا تستدبروها بغائط ولا بولrather face toward the east or the west
ولكن شرقوا أو غربواTo the people of Madinah and those who are like them.
So, regarding us here, we say: Do not face the qiblah with urine or feces, nor turn your backs to it, but go east or west. Because the qiblah in al-Qasim is to the west, it is said to the people of al-Qasim: go east or west.
Among the benefits of this hadith, due to its generality, is: that it is not permissible to do so, meaning facing the qiblah or turning one’s back to it with urine or feces, even in a building. Because the hadith is general; it did not say: “except if you are in a building.” The original ruling is to act according to the generality until evidence arises for specification. For this reason, Abu Ayyub (may Allah be pleased with him) said:
When we came to Syria we found that the latrines already built there were facing towards the Qibla. We turned our faces away from them and begged forgiveness of the Lord.
فقدمنا الشام فوجدنا مراحيض قد بنيت نحو الكعبة فننحرف عنها ونستغفر اللهI climbed one day onto the roof of Hafsa’s house and I saw the Prophet (peace and blessings be upon him and his family) relieving himself facing Sham and turning his back to the Ka'bah
رقيت يوما على بيت حفصة فرأيتُ النبي صلى الله عليه وعلى آله وسلم يقضي حاجته مستقبل الشام مستدبر الكعبةfacing Ash-Sham, with his back toward the Ka'bah
مستقبل الشام مستدبر الكعبةSome scholars said: it can be analogized, and that in a building there is no harm in facing the qiblah or turning one’s back to it. And on this basis, the toilets among us now, if they are facing the Ka'bah or turning their backs to it, there is no harm with them.
But the correct view is the generality: that it is not permissible, neither in the open space nor in a building.
What remains for us is: are we allowed to specify this prohibition, which is a verbal Sunnah, with the practical Sunnah?
Some scholars hold that words are not specified by actions, and that we are required to implement the verbal Sunnah, but not the practical Sunnah. Because the practical Sunnah may imply specificity, it may imply necessity (that he did it out of need), and it may imply that the Messenger did it for another reason which he did not announce to the people. He was in the house of Hafsa turning his back to the Ka'bah; he did not announce it. So it is not possible to specify the general word with it. Some scholars went to this view, including al-Shawkani in *Sharh al-Muntaqa*.
But the correct view is that the verbal Sunnah is specified by the practical Sunnah, because all of it is truth. The possibility of specificity is not applicable, the possibility of forgetfulness is not applicable, and the possibility of another reason is not applicable. Because the original ruling is legislation in the words of the Prophet (peace and blessings be upon him and his family) and following his example. Then, there is no need for us to say that the word takes precedence here. Because we only say that the word takes precedence, our brothers, when combining them is impossible. And combining them here is possible. So if it is possible, it is obligatory to act according to both hadiths. Because if you say: this action does not specify, you have abrogated a Sunnah. And if you say: this action specifies if it is in a building, you have not abrogated a Sunnah.
So the stronger view is: that the hadith of Abdullah ibn Umar (may Allah be pleased with them both) specifies the generality of the hadith of Abu Ayyub.
It remains to be said: can facing be analogized to this?
The answer is: No, it cannot be analogized. Because one of the conditions of qiyas (analogical reasoning) is the equality of the original case and the branch case, and equality here is not possible. And what indicates this is that the hadith of Salman contains the prohibition of facing, without mentioning turning one’s back. This indicates that facing is more heinous. And if it is more heinous, it is not possible to analogize it to what is less severe.
If someone says: if a man has built his toilets facing the qiblah, what does he do?
We say: it is obligatory for him to demolish them and replace them. It is obligatory for him.
If he says: I – the owner of the house says – I will deviate!
We say: if you are able to deviate, perhaps someone will replace you who does not deviate, and you will be the cause of violating the sanctity of the Ka'bah. And on this basis, it is necessary for whoever builds his toilets facing the qiblah to demolish them and direct them to another direction.
Among the benefits of this hadith is: what has been mentioned previously regarding the exaltation and respect of the qiblah.