This paper seeks to investigate the legal ruling on using the toilet while facing the qiblah or with your back towards it (istiqbฤl wa istidbฤr al-qiblah).
Scholarly Opinions
The earliest opinion on the topic is what has been attributed to Ibn al-Junayd (d. 4th century) who opined it is mustaแธฅabb to turn oneโs front or back away from the qibla while using the toilet.
Shaykh Mufฤซd (d. 413/1022) in his al-Muqniโah[1] says it is makrลซh to face the qiblah when one is in the desert or in a location where they can turn away from the qiblah, or else if they enter a toilet where the toilet is constructed in a way where one would have to face the qiblah with their front or back then that is permissible.
Shaykh แนฌลซsฤซ (d. 460/1067) in his al-Khilฤf[2] says it is prohibited to face the qiblah with your front or back whether you are in the desert or in a toilet. The words of Sallฤr al-Daylamฤซ (d. 463/1071) in his al-Marฤsim[3] are also not clear although some scholars have said he believed it was permissible to face the qiblah in a toilet, but not in the desert[4]. Qฤแธฤซ ibn al-Barrฤj (d. 481/1088) in his al-Muhadhdhab[5] says it is obligatory to not face the qiblah with your front or back if one can avoid doing so, though without a choice it is permitted. Shaykh แนฌabrisฤซ (d. 548/1153) says it is prohibited except in case of emergency.[6]
Muแธฅammad al-แนฌลซsฤซ (alive in 566 AH) says it is prohibited when it is possible to turn around so.[7]
Ibn Zuhra al-แธคalabฤซ (d. 588/1189) in al-Ghunya[8] says it is obligatory to not face the Qiblah with oneโs front or back while using the toilet, and there is no difference between the desert or in a constructed toilet. He cites consensus and precaution as evidence and cites a Prophetic แธฅadฤซth[9] to argue against the non-Imฤmฤซ jurists. Ibn Idrฤซs al-แธคillฤซ (d. 598/1201) in his al-Sarฤโir[10] holds the same opinion, except if the toilet is built in a way where it is not possible to use it in any other way. Quแนญb al-Dฤซn Kaydarฤซ (alive in 610 AH) has the same opinion as Ibn Idrฤซs.[11] Fฤแธil ฤbฤซ (alive in 672) believes it is prohibited regardless of the place.[12]
Subsequent generation of scholars such as Muแธฅaqqiq แธคillฤซ (d. 676/1277) in his al-Maqแนฃลซd min al-Jumal wa al-โUqลซd[13], al-Muโtabar[14] and Sharฤโi al-Islฤm,[15] says it is prohibited, and even if the toilet is made in the direction of the qiblah, it is obligatory to turn around.
Yaแธฅya b. Saโฤซd al-แธคillฤซ (d. 690) in al-Jฤmiโ lil-Sharฤโi[16] says even if it is built in that direction, then if it is possible to change then one must. โAllฤmah แธคillฤซ (d. 726/1325) in Ajwibah al-Masฤโil al-Mahnฤโฤซyah[17], Irshฤd al-Adhhฤn[18], Tabแนฃirah al-Mutaโallimฤซn[19], Talkhฤซแนฃ al-Marฤm[20] Qawฤโid al-Aแธฅkฤm[21], Muntaha al-Maแนญlab,[22] Nihฤyah al-Aแธฅkฤm,[23] and Tadhkirah[24] says it is prohibited and it is obligatory to change directions if the toilet is built in that direction. He also attributes this position to the famous opinion in his Mukhtalaf al-Shฤซโa.[25]
Shahฤซd Awwal (d. 786/1384) in al-Bayฤn[26], al-Dhikra[27], al-Durลซs,[28] and al-Lumโah al-Dimishqฤซyyah[29] and Miqdฤd Suyลซri al-แธคillฤซ (d. 826) in his al-Tanqฤซแธฅ al-Rฤโiโ[30] defends the famous opinion. Ibn Fahd al-แธคillฤซ (d. 841) in his treatise called al-Muแธฅarrar fฤซ al-Fatwa[31] says it is prohibited to face the qiblah. Aแธฅmad b. Muแธฅammad Jamฤl al-Dฤซn al-แธคillฤซ (d. 841) in his al-Muqtaแนฃar min Sharแธฅ al-Mukhtaแนฃar[32] and al-Muhadhdhab al-Bฤriโ[33] has the same opinion. Mufallฤแธฅ b. แธคasan al-แนขaymarฤซ (d. approx. 900) in his Talkhฤซแนฃ al-Khilฤf[34] defends the opinion of prohibition through consensus.
Muqaddas Ardebellฤซ (d. 933/1585) in Majmaโ al-Fฤโidah[35] casts doubt on the prohibition of the act and says kirฤha is not a far-fetched opinion, although at the end he suggests obligatory precaution (wa lฤkin al-iแธฅtiyฤแนญ lฤ budda minhu). Muแธฅaqqiq Karakฤซ (d. 940/1534) in his al-Risฤlah al-Jaโfarฤซyyah fฤซ al-แนขalฤt[36] says it is prohibited to face the Qibla and in Jฤmiโ al-Maqฤแนฃid[37] says it is prohibited to face with the whole body and not just the private organs.
Shahฤซd Thฤnฤซ (d. 966/1559) in his แธคฤshiyah al-Irshฤd[38] and แธคฤshiyah Sharฤโi al-Islฤm[39] does not leave any contradictory comments on the ruling of prohibition. In Rawแธ al-Jinฤn[40] he strengthens the opinion of prohibition. In Rawแธ al-Bahฤซyyah[41] and Masฤlik al-Afhฤm[42] he says this ruling is for the whole body and not just the private parts. Muแธฅammad b. โAlฤซ โฤmilฤซ (d. 1009) in Madฤrik al-Aแธฅkฤm[43] also believes in prohibition with the whole body. แธคasan b. Zayn al-Dฤซn โฤmilฤซ (d. 1011) in Maโฤlim al-Dฤซn wa Malฤdh al-Mujtahidฤซn[44] defends the famous position of prohibition.
Muแธฅaqqiq Sabzwฤrฤซ (d. 1090 AH) in his Dhakhฤซra al-Maโฤd[45] brings arguments for both obligation of turning away from the Qiblah and also argues that Istiแธฅbฤb is not far-fetched, although his final opinion is not clear. In Kifฤyah al-Aแธฅkฤm[46] he says the famous opinion is prohibition of facing the qiblah, but that it being makrลซh is not far-fetched. Fayแธ Kฤshฤnฤซ (d. 1091 AH) in his Muโtaแนฃim al-Shฤซโa[47], al-Nukhba fฤซ al-แธคikmah al-โAmalฤซyyah[48] and Mafฤtฤซแธฅ al-Sharฤโi[49] believed in kirฤha.
แธคusayn b. Muแธฅammad Khลซnsฤrฤซ (d. 1098) in his Mashฤriq al-Shumลซs fฤซ Sharแธฅ al-Durลซs[50] believes in karฤha. Shaykh แธคurr al-ฤmilฤซ (d. 1104) believed in prohibition as well.[51] โAllฤmah Majlisฤซ (d. 1110 AH) appears to agree with the famous opinion in Biแธฅฤr al-Anwฤr[52] and says that the traditions which appear to allow it were uttered in dissimulation.
Sayyid Niโmatullah Jazฤโirฤซ (d. 1114) believes in prohibition, but cites the action of the jurists as a reason for overlooking the weakness of the traditions indicating prohibition, and as well as this being more precautious and in line with the popular opinion.[53]
Fฤแธil Hindฤซ (d. 1137) says it is prohibited in any situation in Kashf al-Lithฤm,[54] and so does as แนขฤแธฅib al-แธคadฤโiq[55] (d. 1186/1772). Waแธฅฤซd Bihbahฤnฤซ (d. 1205/1791) in his Maแนฃฤbฤซแธฅ al-แบilฤm[56] defends the opinion of prohibition.
Muแธฅammad Mahdฤซ Nฤrฤqฤซ (d. 1209) in his Lawฤmiโ al-Aแธฅkฤm[57] and Muโtamad al-Shฤซโa[58] says it is prohibited. Sayyid Mahdฤซ Baแธฅr al-โUlลซm Borลซjerdฤซ (d. 1212) in his Maแนฃฤbฤซแธฅ al-Aแธฅkฤm[59] appears to accept the popular opinion of prohibition. แธคusayn b. Muแธฅammad Baแธฅrฤnฤซ ฤl โUแนฃfลซr (d. 1216) in his Sidฤd al-โIbฤd[60] also believes in prohibition.
Jaโfr Kฤshif al-Ghiแนญฤ (d. 1228 AH) believed it is prohibited in Kashf al-Ghiแนญฤโ.[61] Sayyid โAlฤซ b. Muแธฅammad แนฌabฤแนญabฤโฤซ แธคฤโirฤซ (d. 1231 AH) in Riyฤแธ al-Masฤโil[62] argue for prohibition but in al-Sharแธฅ al-แนขaghฤซr says obligatory precaution.[63] Mฤซrzฤ Qumฤซ (d. 1231/1815) in Ghanฤโim al-Ayyฤm[64] says prohibition.
Mawla Aแธฅmad Nฤrฤqฤซ (d. 1245) in his Mustanad al-Shฤซโa[65], Aแธฅmad ฤl แนฌลซq Qaแนญฤซfฤซ (alive in 1245) in Rasฤโil ฤl แนฌลซq al-Qaแนญฤซfฤซ[66], Muแธฅammad Taqฤซ Isfahฤnฤซ (d. 1248) in his Tabแนฃirah al-Fuqahฤโ[67], แธคasan Kฤshif al-Ghiแนญฤโ in his Anwฤr al-Fiqฤha[68] all say it is prohibited.
แนขฤแธฅib al-Jawฤhir (d. 1266/1850) believed in prohibition.[69] Shaykh Anแนฃฤrฤซ (d. 1281) in his Kitฤb al-แนฌahฤrah[70] defends the view on prohibition. Riแธฤ Hamadฤnฤซ in his Miแนฃbฤแธฅ al-Faqฤซh[71] also believes in prohibition. Mullฤ Abลซ แนฌฤlib Arฤkฤซ (d. 1329) in his Sharแธฅ Najฤt al-โIbฤd[72], ฤkhund Khurasฤnฤซ (d. 1329) in his al-Lumaโฤt al-Nฤซrah[73] all defend prohibition.
Sayyid Muแธฅammad Kฤแบim Yazdฤซ (d. 1337/1919) in his al-โUrwah al-Wuthqa[74], Mullฤ แธคabฤซbullah Kฤshฤnฤซ (d. 1340) in his Muntaqid al-Manฤfiโ[75] believed in prohibition. ฤqฤ แธiyฤโ al-Dฤซn โArฤqฤซ (d. 1361) in his Sharแธฅ Tabแนฃฤซrah al-Mutaโallimฤซn[76] holds the same opinion. Hฤdฤซ Kฤshif al-Ghiแนญฤโ (d. 1361) in his Huda al-Muttaqฤซn[77] and Muแธฅammad แธคusayn Kฤshif al-Ghiแนญฤโ (d. 1373) in his Suโฤl wa Jawฤb[78] and Wajฤซzah al-Aแธฅkฤm[79] both say it is prohibited.
Sayyid Muแธฅsin al-แธคakฤซm (d. 1390/1970) in al-Mustamsak[80] argues for prohibition, Mฤซrzฤ Muแธฅammad Taqฤซ ฤmulฤซ (d. 1391) in his Miแนฃbฤแธฅ al-Huda[81], Yลซsuf ฤrฤm Biyฤrjumandฤซ (d. 1394) in his Madฤrik al-โUrwah[82], Sayyid Aแธฅmad Khonsฤrฤซ (d. 1405/1985) in his Jฤmiโ al-Madฤrik,[83] Imam Khumaynฤซ (d. 1409) in the transcriptions of his Kitฤb al-แนฌahฤrah[84], Mฤซrzฤ Hฤshim ฤmulฤซ (d. 1413) in his al-Maโฤlim al-Maโthลซrah[85] all say it is prohibited.
Sayyid Khลซโฤซ (d. 1413) in his discussion on the topic, concludes that if it were just us and the traditions, there would be no justifiable way to give the verdict of prohibition,[86] although in his published verdicts he says it is prohibited.[87] Sayyid Muแธฅฤmmad Taqฤซ แนฌabฤแนญabฤโฤซ in his Mabฤnฤซ Minhฤj al-แนขฤliแธฅฤซn[88] explains Sayyid Khuโฤซโs opinion and says that though all the narrations on the topic was weak, applying the principle of exemption (barฤโah) in this situation to permit this act would be considered highly detested, especially given the continuous practice of the Shฤซโa.
Sayyid โAbd al-Aโla Sabzwฤrฤซ (d. 1414/1993) in his Muhadhdhab al-Aแธฅkฤm,[89] Sayyid Muแธฅammad Riแธฤ Gulpaygฤnฤซ (d. 1414) in his Kitฤb al-แนฌahฤrah[90], Muแธฅammad โAlฤซ Arฤkฤซ (d. 1415/1994) in al-Masฤโil al-Wฤแธiแธฅa[91] and Muแธฅaqqiq Muแธฅammad Taqฤซ Shลซshtarฤซ (d. 1416) in his al-Nujโah[92] defend prohibition as well.
Jawฤd Tabrฤซzฤซ (d. 1427) in his al-Tanqฤซแธฅ[93] concludes that precaution must be maintained, although in his แนขirฤแนญ al-Najฤt[94] he explicitly says it is not allowed. โAlฤซ Panฤh Ishtihฤrdฤซ (d. 1429) in his Madฤrik al-โUrwah[95] and Sayyid แนขฤdiq Rลซแธฅฤnฤซ in his Fiqh al-แนขฤdiq[96] conclude it is prohibited.
Evidence
1. Ijmฤโ โ Consensus
If someone claims that there is consensus amongst the Imฤmฤซ scholars โ as it has been claimed in al-Khilฤf[97], al-Ghunya[98], and al-Sarฤโir[99] – that the facing the qiblah is prohibited, then it can be said:
1) There is no consensus on the matter since a number of scholars did not believe it was prohibited to face the qibla or obligatory to face away. Sallฤr al-Daylamฤซ opined it was merely makrลซh, and many have understood Shaykh Mufidโs opinion to be that it is permissible in buildings, but makrลซh in the desert to face the qibla.[100] In terms of later scholars, Muqaddas Ardebellฤซ stated it is difficult to argue for prohibition and hence went with obligatory precaution at the end. Likewise, Muhaqqiq Sabzwฤrฤซ believes the view of kirฤha is not far-fetched, while Fayแธ Kฤshฤnฤซ and แธคusayn b. Muแธฅammad Khลซnsฤrฤซ opined it was makrลซh.
2) Even if there happened to have been a consensus on the matter, it is very clearly madrakฤซ and hence not binding. This has been confessed by a number of jurists themselves, such as Mฤซrzฤ Jawฤd Tabrฤซzฤซ in the very discussion on facing the qiblah:
ู ูุง ุงุนุชุจุงุฑ ุจููู ุงูุฅุฌู ุงุน ูู ุฅุซุจุงุช ุงูุฃุญูุงู ุนูู ู ุง ูู ุงูู ูุฑูุฑ ูู ุจุญุซ ุงูุฃูุตูู
There is no value of quoting a consensus in proving laws, as it has been discussed in the discussions of legal theory.[101]
2. Shuhra โ Popularity
It is very clear that the ruling of prohibition of facing the qiblah is a very popular opinion amongst Imฤmฤซ Shฤซโฤซ jurists. A number of scholars have also cited it as evidence for their verdict; such as in al-Tadhkirah[102], al-Mukhtalif[103], al-Dhikra[104], Kifฤyah al-Aแธฅkฤm[105], al-Dhakhฤซrah[106], Biแธฅar al-Anwฤr[107] and others.
However, as has been concluded in discussions of legal theory, mere popularity of a verdict amongst scholars is not sufficient binding proof for issuing the same ruling, particularly when we have the evidence at our disposal which was subjected to reflective analysis to arrive at this conclusion.
3. Traditions
The most pertinent discussion here concerns the narrations themselves. We will evaluate all the traditions on the subject that can be used to clarify the law on this matter.
แธคadฤซth #1 – Tahdhฤซb[108]
ู ูุญูู ููุฏู ุจููู ุนูููููู ุจููู ู ูุญูุจููุจู ุนููู ุงููููููุซูู ู ุจููู ุฃูุจูู ู ูุณูุฑูููู ุนููู ู ูุญูู ููุฏู ุจููู ุฅูุณูู ูุงุนูููู ููุงูู: ุฏูุฎูููุชู ุนูููู ุฃูุจูู ุงููุญูุณููู ุงูุฑููุถูุง ุน ูู ููู ู ูููุฒููููู ููููููู ู ูุณูุชูููุจููู ุงููููุจูููุฉู.
ุนููููู ุนููู ุงููููููุซูู ู ุจููู ู ูุณูุฑูููู ุงููููููุฏูููู ุนููู ู ูุญูู ููุฏู ุจููู ุฅูุณูู ูุงุนูููู ููุงูู: ุฏูุฎูููุชู ุนูููู ุฃูุจูู ุงููุญูุณููู ุงูุฑููุถูุง ุน ูู ููู ู ูููุฒูููููโ ูููููููโ ู ูุณูุชูููุจูููโ ุงููููุจูููุฉู ุณูู ูุนูุชููู ููููููู ู ููู ุจูุงูู ุญูุฐูุงุกู ุงููููุจูููุฉู ุซูู ูู ุฐูููุฑู ููุงููุญูุฑููู ุนูููููุง ุฅูุฌูููุงููุง ููููููุจูููุฉู ูู ุชูุนูุธููู ุงู ููููุง ููู ู ููููู ู ู ููู ู ูููุนูุฏููู ุฐููููู ุญูุชููู ููุบูููุฑู ุงูููููู ููู
Grading: The path of Shaykh แนฌลซsฤซ to Muแธฅammad b. โAlฤซ b. Maแธฅbลซb in al-Tahdhฤซb is as follows:
ุงูุญุณูู ุจู ุนุจูุฏ ุงูููู ุนู ุงุญู ุฏ ุจู ู ุญู ุฏ ุจู ูุญูู ุงูุนุทุงุฑ ุนู ุงุจูู ู ุญู ุฏ ุจู ูุญูู ุนู ู ุญู ุฏ ุจู ุนูู ุจู ู ุญุจูุจโ
Although Aแธฅmad b. Muแธฅammad b. Yaแธฅya al-โAแนญแนญฤr has no explicit tawthฤซq in which case this chain would be classified as แธaโฤซf, unless one accepts the view of taโwฤซแธ al-sanad and relies on some of the other paths แนฌลซsฤซ has to Muแธฅammad b. โAlฤซ b. Maแธฅbลซb which are reliable.
In addition, Haytham b. Abฤซ Masrลซq has no explicit tawthฤซq although โAllฤmah แธคillฤซ (d. 726) mentions him in the section of narrators who he relied on and quotes a statement[109] from Kashshฤซ who narrates that แธคamdawayh deemed him to be a man of merit (fฤแธil). Although this does not necessitate tawthฤซq, it is definitely a praise for Haytham.
However, if Aแธฅmad al-โAแนญแนญฤr is considered reliable, as is the case amongst many contemporary scholars, then this narration would be classified as แธฅasan as แธคaytham has been praised, or else this is a weak tradition.
In al-Faqฤซh a similar statement appears and though he does not mention a chain for it, it appears to be taken from the same report of al-Riแธฤ (a):
ูู ููู ุฎูุจูุฑู ุขุฎูุฑู ููุง ุชูุณูุชูููุจููู ุงููููููุงูู ูู ููุง ุชูุณูุชูุฏูุจูุฑููู. ูู ู ููู ุงุณูุชูููุจููู ุงููููุจูููุฉู ููู ุจููููู ุฃููู ุบูุงุฆูุทู ุซูู ูู ุฐูููุฑู ููุชูุญูุฑูููู ุนูููููุง ุฅูุฌูููุงููุง ููููููุจูููุฉู ููู ู ููููู ูโ ู ููู ู ูููุถูุนููู ุญูุชููู ููุบูููุฑู ุงูููููู ูููโ
Meaning: This tradition does not signify the prohibition of facing the qiblah, let alone having your back towards it, and at the very most it seems to indicate istiแธฅbฤb of turning away from it with the intention of giving it respect. There is not even a command to turn away when one remembers they are not facing the qiblah, rather it seems to say if they do decide to alter their direction out of respect for the QIblah, then such an act is rewarded.
แธคadฤซth #2 โ al-Maแธฅฤsin[110]
ุนููููู ุนููู ุฃูุจูููู ุนููู ุงููุญูุฑููุงุซู ุจููู ุจูููุฑูุงู ู ุนููู ุนูู ูุฑูู ุจููู ุฌูู ูููุนู ููุงูู ููุงูู ุฑูุณูููู ุงูููููู ุตโ ู ููู ุจูุงููโ ุญูุฐูุงุกู ุงููููุจูููุฉู ุซูู ูู ุฐูููุฑู ูู ุงููุญูุฑููู ุนูููููุง ุฅูุฌูููุงููุง ููููููุจูููุฉู ูู ุชูุนูุธููู ุงู ููููุง ููู ู ููููู ู ู ููู ู ูููุนูุฏููู ุญูุชููู ููุบูููุฑู ูููโ
Grading: Aแธฅmad b. Muแธฅammad b. Khฤlid al-Barqฤซ is thiqa, but Muแธฅammad b. Khฤlid al-Barqฤซ is disputed due to contradicting comments regarding him by แนฌลซsฤซ and Najฤshi. For the purpose of this paper we will deem him to be thiqa.
Al-แธคarrฤth is a scribal error for al-แธคฤrith, but he is unknown. โAmr b. Jumayโ is deemed a Butrฤซ and has been weakened by แนฌลซsฤซ and Najฤshฤซ, and as well as a number of non-Imฤmฤซ scholars.[111] In addition, the chain has irsฤl between โAmr and the Prophet (p).
This narration would be classified as very แธฤโฤซf.
Meaning: The tradition has the same meaning as the one before.
แธคadฤซth #3 – Tahdhฤซb[112]
ูู ุฃูุฎูุจูุฑูููู ุงูุดููููุฎู ุฃููููุฏููู ุงูููููู ุชูุนูุงููู ููุงูู ุฃูุฎูุจูุฑูููู ุฃูุจูู ุงููููุงุณูู ู ุฌูุนูููุฑู ุจููู ู ูุญูู ููุฏู ุจููู ููููููููููู ุนููู ู ูุญูู ููุฏู ุจููู ููุนููููุจู ุนููู ุนูููููู ุจููู ุฅูุจูุฑูุงูููู ู ุนููู ู ูุญูู ููุฏู ุจููู ุนููุณูู ุนููู ูููููุณู ุนููู ู ูุนูุงููููุฉู ุจููู ุนูู ููุงุฑู ููุงูู ุณูู ูุนูุชู ุฃูุจูุง ุนูุจูุฏู ุงูููููู ุน ูููููููโ ุฅูุฐูุง ุฏูุฎูููุชู ุงููู ูุฎูุฑูุฌู ูููููู- ุจูุณูู ู ุงูููููู ูู ุจูุงูููููู ุงููููููู ูู ุฅููููู ุฃูุนููุฐู ุจููู ู ููู ุงููุฎูุจููุซู ุงููู ูุฎูุจูุซู ุงูุฑููุฌูุณู ุงููููุฌูุณู ุงูุดููููุทูุงูู ุงูุฑููุฌููู ู ูู ุฅูุฐูุง ุฎูุฑูุฌูุชู ูููููู- ุจูุณูู ู ุงูููููู ูู ุงููุญูู ูุฏู ููููููู ุงูููุฐูู ุนูุงููุงููู ู ููู ุงููุฎูุจููุซู ุงููู ูุฎูุจูุซู ูู ุฃูู ูุงุทู ุนููููู ุงููุฃูุฐูู ูู ุฅูุฐูุง ุชูููุถููุฃูุชู ูููููู- ุฃูุดูููุฏู ุฃููู ููุง ุฅููููู ุฅููููุง ุงูููููู ุงููููููู ูู ุงุฌูุนูููููู ู ููู ุงูุชูููููุงุจูููู ูู ุงุฌูุนูููููู ู ููู ุงููู ูุชูุทููููุฑููููโ ูู ุงููุญูู ูุฏู ููููููู ุฑูุจูู ุงููุนุงููู ูููู*.
ุซูู ูู ููุงูู ูู ููุง ููุณูุชูููุจููู ุงููููุจูููุฉู ูู ููุง ููุณูุชูุฏูุจูุฑูููุง ูู ูููููู ููุฌูููุณู ุนูููู ุงุณูุชูููุจูุงูู ุงููู ูุดูุฑููู ุฅููู ุดูุงุกู ุฃููู ุงููู ูุบูุฑูุจโ
Grading: This is a แนฃaแธฅฤซแธฅ chain unless someone casts doubt on Muแธฅammad b. โฤชsa b. โUbayd b. Yaqtฤซn who has been weakened by Shaykh แนฌลซsฤซ, Ibn Walฤซd and Shaykh แนขadลซq particularly when Muแธฅammad narrates from Yลซnus.
Meaning: It is not clear whether this is a tradition or words of Shaykh Mufฤซd from his al-Muqniโah[113] which Shaykh แนฌลซsฤซ has just reiterated. In addition, if the statement is a continuation of the previous tradition, then its context is in line with speaking of mustaแธฅabb etiquettes, and not prohibition.
แธคadฤซth #4 – Tahdhฤซb[114]
ููุฃูุฎูุจูุฑูููู ุงูุดููููุฎู ุฃููููุฏููู ุงูููููู ุชูุนูุงููู ุนููู ุฃูุญูู ูุฏู ุจููู ู ูุญูู ููุฏู ุจููู ุงููุญูุณููู ุนููู ุฃูุจูููู ุนููู ู ูุญูู ููุฏู ุจููู ููุญูููู ุนููู ู ูุญูู ููุฏู ุจููู ุฃูุญูู ูุฏู ุจููู ููุญูููู ุนููู ุฃูุญูู ูุฏู ุจููู ุฃูุจูู ุนูุจูุฏู ุงูููููู ุนููู ุนูููููู ุจููู ุฃูุณูุจูุงุทู ุฃููู ุฑูุฌููู ุนููููู ุนูู ูููู ุฑูููุงููโ ุนููู ุฃูุจูู ุนูุจูุฏู ุงูููููู ุนโ ุฃูููููู ููุงูู ููุนูู ููููู ุฅูุฐูุง ุฏูุฎููู ุงููููููููู ูููููููุนู ุฑูุฃูุณููู ูู ููููููู ุณูุฑูุงู ููู ููููุณููู- ุจูุณูู ู ุงูููููู ูู ุจูุงูููููู ุชูู ูุงู ู ุงููุญูุฏููุซู.
ุซูู ูู ุฐูููุฑู ููููุงูู ููุฅูุฐูุง ุงููุชูููู ุฅูููู ุงููู ูููุงูู ุงูููุฐูู ููุชูุฎููููู ููููู ููุฏููู ู ุฑูุฌููููู ุงููููุณูุฑูู ููุจููู ุงููููู ูููู ูู ููุงูู ุจูุณูู ู ุงูููููู ูู ุจูุงูููููู ุฃูุนููุฐู ุจูุงูููููู ู ููู ุงูุฑููุฌูุณู ุงููููุฌูุณู ุงููุฎูุจููุซู ุงููู ูุฎูุจูุซู ุงูุดููููุทูุงูู ุงูุฑููุฌููู ู ุซูู ูู ููููุฌูููุณู ูู ููุง ููุณูุชูููุจููโ
Grading: This chain is weak due to irsฤl in the chain, otherwise all other narrators are reliable, unless someone disputes the withฤqa of Aแธฅmad b. Muแธฅammad b. al-แธคasan b. al-Walฤซd.
The tradition would be classified as แธaโฤซf.
Meaning: This line once again is unclear whether it is a narration or the words of แนฌลซsฤซ, or even just the words of Shaykh Mufฤซd from al-Muqniโa. The context of this statement is also in line with the etiquettes of using the toilet and indicates it is not recommended to face the qiblah โ though it is silent on facing it with oneโs back.
แธคadฤซth #5 โ Al-Kฤfฤซ[115] and Al-Faqฤซh[116] and Tahdhฤซb[117] and al-Istibแนฃฤr[118]
ูู ุฃูุฎูุจูุฑูููู ุงูุดููููุฎู ุฃููููุฏููู ุงูููููู ุชูุนูุงููู ููุงูู ุฃูุฎูุจูุฑูููู ุฃูุญูู ูุฏู ุจููู ู ูุญูู ููุฏู ุจููู ุงููุญูุณููู ุจููู ุงูููููููุฏู ุนููู ุฃูุจูููู ุนููู ู ูุญูู ููุฏู ุจููู ููุญูููู ุงููุนูุทููุงุฑู ูู ุฃูุญูู ูุฏู ุจููู ุฅูุฏูุฑููุณู ุฌูู ููุนุงู ุนููู ู ูุญูู ููุฏู ุจููู ุฃูุญูู ูุฏู ุจููู ููุญูููู ุนููู ููุนููููุจู ุจููู ููุฒููุฏู ุนููู ุงุจููู ุฃูุจูู ุนูู ูููุฑู ุนููู ุนูุจูุฏู ุงููุญูู ููุฏู ุจููู ุฃูุจูู ุงููุนูููุงุกู ุฃููู ุบูููุฑููู ุฑูููุนููู ููุงูู: ุณูุฆููู ุงููุญูุณููู ุจููู ุนูููููู ุน ู ูุง ุญูุฏูู ุงููุบูุงุฆูุทู ููุงูู ููุง ุชูุณูุชูููุจููู ุงููููุจูููุฉู ูู ููุง ุชูุณูุชูุฏูุจูุฑูููุง ูู ููุง ุชูุณูุชูููุจููู ุงูุฑูููุญู ูู ููุง ุชูุณูุชูุฏูุจูุฑูููุง.
This same tradition in al-Faqฤซh is without a chain, but in al-Kฤfฤซ it is attributed to Abลซ al-แธคasan which could be Imam โAlฤซ, Imam Kฤแบim or Imam Riแธฤ:
ู ูุญูู ููุฏู ุจููู ููุญูููู ุจูุฅูุณูููุงุฏููู ุฑูููุนููู ููุงูู: ุณูุฆููู ุฃูุจูู ุงููุญูุณููู ุนโ ู ูุง ุญูุฏูู ุงููุบูุงุฆูุทู ููุงูู ููุง ุชูุณูุชูููุจูููโ ุงููููุจูููุฉู ูู ููุง ุชูุณูุชูุฏูุจูุฑูููุง ูู ููุง ุชูุณูุชูููุจููู ุงูุฑูููุญู ูู ููุง ุชูุณูุชูุฏูุจูุฑูููุง
แนขadลซq mentions the same tradition in his al-Muqniโ[119] ย but attributes to al-Riแธa (a):
ูุณุฆู ุฃุจู ุงูุญุณู ุงูุฑุถุงย ุนูููโุงูุณูุงู ย ู ุงย ุญุฏูย ุงูุบุงุฆุทุ ููุงู : ูุง ุชุณุชูุจู ุงููุจูุฉ ุ ููุง ุชุณุชุฏุจุฑูุง ุ ููุง ุชุณุชูุจู ุงูุฑููุญ ุ ููุง ุชุณุชุฏุจุฑูุง
Grading: The tradition would be classified as แธaโฤซf since it is marfลซโ. Other than that, it also has Aแธฅmad b. Muแธฅammad b. al-แธคasan b. al-Walฤซd who has no explicit tawthฤซq. While โAbd al-แธคamฤซd b. Abฤซ al-โAlฤโ could either be al-Sumayn or someone else, this does not harm the chain since Ibn Abฤซ โUmayr is narrating from him and he is from the Aแนฃแธฅฤb al-Ijmฤโ.
Meaning: This tradition is very explicit in prohibition (แธฅurmah) of not just facing the qiblah with your front and back, but it also suggests the same thing for facing towards the wind while reliving one’s self. This is while no jurist has given a verdict of prohibition when facing the wind.
แธคadฤซth #6 โ Al-Kฤfฤซ[120] and โAwฤlฤซ al-Laโฤlฤซ[121]
ุนูููููู ุจููู ุฅูุจูุฑูุงูููู ู ุฑูููุนููู ููุงูู: ุฎูุฑูุฌู ุฃูุจูู ุญููููููุฉู ู ููู ุนูููุฏู ุฃูุจูู ุนูุจูุฏู ุงูููููู ุน ูู ุฃูุจูู ุงููุญูุณููู ู ููุณูู ุน ููุงุฆูู ู ูู ูููู ุบูููุงู ู ููููุงูู ูููู ุฃูุจูู ุญููููููุฉู ููุง ุบูููุงู ู ุฃููููู ููุถูุนู ุงููุบูุฑููุจู ุจูุจูููุฏูููู ูโ ููููุงูู ุงุฌูุชูููุจู ุฃูููููููุฉู ุงููู ูุณูุงุฌูุฏู ูู ุดูุทููุทู ุงููุฃูููููุงุฑู ูู ู ูุณูุงููุทู ุงูุซููู ูุงุฑู ูู ู ูููุงุฒููู ุงููููุฒููุงูู ูู ููุง ุชูุณูุชูููุจููู ุงููููุจูููุฉู ุจูุบูุงุฆูุทู ูู ููุง ุจููููู ูู ุงุฑูููุนู ุซูููุจููู ูู ุถูุนู ุญูููุซู ุดูุฆูุชู.
Grading: This tradition is marfลซโ and graded as แธฤโฤซf.
Meaning: This tradition is also apparent in prohibiting facing the qibla with your front, but it is silent on facing it with your back.
แธคadฤซth #7 โ Al-Istibแนฃฤr[122] al-Tahdhฤซb[123]
ุฃูุฎูุจูุฑูููู ุงูุดููููุฎู ุฑูุญูู ููู ุงูููููู ุนููู ุฃูุญูู ูุฏู ุจููู ู ูุญูู ููุฏู ุนููู ุฃูุจูููู ุนููู ู ูุญูู ููุฏู ุจููู ููุญูููู ุนููู ู ูุญูู ููุฏู ุจููู ุนูููููู ุจููู ู ูุญูุจููุจู ุนููู ู ูุญูู ููุฏู ุจููู ุงููุญูุณููููู ุนููู ู ูุญูู ููุฏู ุจููู ุนูุจูุฏู ุงูููููู ุจููู ุฒูุฑูุงุฑูุฉู ุนููู ุนููุณูู ุจููู ุนูุจูุฏู ุงูููููู ุงููููุงุดูู ูููู ุนููู ุฃูุจูููู ุนููู ุฌูุฏูููู ุนููู ุนูููููู ุน ููุงูู ููุงูู ุงููููุจูููู ุตโ ุฅูุฐูุง ุฏูุฎูููุชู ุงููู ูุฎูุฑูุฌู ููููุง ุชูุณูุชูููุจููู ุงููููุจูููุฉู ูู ููุง ุชูุณูุชูุฏูุจูุฑูููุง ูู ูููููู ุดูุฑูููููุง ุฃููู ุบูุฑููุจููุง
ู ูุง ุฃูุฎูุจูุฑูููู ุจููู ุงูุดููููุฎู ุฃููููุฏููู ุงูููููู ุชูุนูุงููู ุนููู ุฃูุญูู ูุฏู ุจููู ู ูุญูู ููุฏู ุจููู ุงููุญูุณููู ุจููู ุงูููููููุฏู ุนููู ุฃูุจูููู ุนููู ู ูุญูู ููุฏู ุจููู ููุญูููู ุนููู ู ูุญูู ููุฏู ุจููู ุนูููููู ุจููู ู ูุญูุจููุจู ุนููู ู ูุญูู ููุฏู ุจููู ุงููุญูุณููููู ุนููู ู ูุญูู ููุฏู ุจููู ุนูุจูุฏู ุงูููููู ุจููู ุฒูุฑูุงุฑูุฉู ุนููู ุนููุณูู ุจููู ุนูุจูุฏู ุงูููููู ุงููููุงุดูู ูููู ุนููู ุฃูุจูููู ุนููู ุฌูุฏูููู ุนููู ุนูููููู ุตูููููุงุชู ุงูููููู ุนููููููู ููุงูู ููุงูู ูููู ุงููููุจูููู ุตโ
Grading: This tradition is แธaโฤซf due to โฤชsa b. โAbdullah al-Hฤshimฤซ, his father and grandfather, all of whom do not have tawthฤซq.
Meaning: This tradition is also apparent in prohibiting facing the qibla with your front and back, when you enter a toilet, though it also has the command to turn towards the east or west. Given this narration is from the Prophet (p), the command for facing east or west could be because he may have been saying this in Medina, where the direction of Qibla is south, and the way to turn away from it would be to turn towards the east or west.
แธคadฤซth #8 โ Daโฤim al-Islฤm[124]
ูู ุฃูููู ุฑูุณูููู ุงูููููู ุต ููุงูู: ุงููุจููููู ููู ุงููู ูุงุกู ุงููููุงุฆูู ูโ ู ููู ุงููุฌูููุงุกู. ู ููู ุนูู ู ุนู ุงูุบุงุฆุท ููู ู ูู ุงูููุฑ ู ุนูู ุดููุฑู ู ุนูู ุดููุฑ ุงูุจุฆุฑ ูุณุชุนุฐุจ ู ู ู ุงุฆูุง ู ุชุญุช ุงูุดุฌุฑุฉ ุงูู ุซู ุฑุฉ ู ุจูู ุงููุจูุฑ ู ุนูู ุงูุทุฑู ู ุงูุฃูููุฉ ู ุฃู ูุทู ุญ ุงูุฑุฌู ุจุจููู ู ู ุงูู ูุงู ุงูุนุงูู ู ุนูโ ุงุณุชูุจุงูโ ุงููุจูุฉ ู ุงุณุชุฏุจุงุฑูุง ูู ุญูู ุงูุญุฏุซโ
Grading: This tradition is mursal and graded as แธฤโฤซf and the source book is even more problematic than the chain.
Meaning: Depending on oneโs conclusion on what the root-word naha signifies – แธฅurmah, karฤha, or synonymous with both แธฅurmah and karฤha โ the interpretation will differ. The popular view amongst legal theoreticians today is that it primarily signifies แธฅurmah in which case without any other contextual indicator, this tradition signifies แธฅurmah of facing the qiblah with oneโs back and front. Although given the presence of other scenarios mentioned, which are not usually classified as prohibited by jurists, it is more probable that this narration implies karฤha.
แธคadฤซth #9 โ Al-Nawฤdir[125]
ูู ููุงูู ุนูููููู ุนโ ููููู ุฑูุณูููู ุงูููููู ุต ุฃููู ูุทูุญ [ููุทูู ููุญูโ] ุงูุฑููุฌููู ุจูุจููููููู ู ููู ุงูุณููุทูุญู ููู ุงููููููุงุกู ูู ููููู ุฃููู ููุจูููู ุงูุฑููุฌููู ูู ููุฑูุฌููู ุจูุงุฏู ููููููุจูููุฉู.
Grading: This tradition is mursal and graded as แธฤโฤซf.
Meaning: This tradition also uses the root-word naha which popularly has been accepted to signify แธฅurmah. Although it could be argued this tradition is not prohibiting facing the qiblah, rather it is prohibiting the exposure of oneโs private part towards the qiblah while urinating. In other words, if it is possible to imagine a scenario where one urinates facing the qiblah but is able to keep their private-part covered, then this tradition does not appear to prohibit that.
Hadith #10 โ Al-Faqฤซh[126] and al-Amฤlฤซ[127]
This is a popular tradition known as Manฤhฤซ al-Nabฤซ:
ููุงูู ุฃูุจูู ุฌูุนูููุฑู ู ูุญูู ููุฏู ุจููู ุงููุญูุณููููู ุจููู ู ููุณูู ุจููู ุจูุงุจููููููู ุงููููู ููููู ุงููููููููู ููุฒูููู ุงูุฑููููู ู ูุตูููููู ููุฐูุง ุงููููุชูุงุจู ุฑูุถููู ุงูููููู ุนููููู ูู ุฃูุฑูุถูุงูู ุฑููููู ุนููู ุดูุนูููุจู ุจููู ููุงููุฏู ุนููู ุงููุญูุณููููู ุจููู ุฒูููุฏู ุนููู ุงูุตููุงุฏููู ุฌูุนูููุฑู ุจููู ู ูุญูู ููุฏู ุนููู ุฃูุจูููู- ุนููู ุขุจูุงุฆููู ุนููู ุฃูู ููุฑู ุงููู ูุคูู ูููููู ุนูููููู ุจููู ุฃูุจูู ุทูุงููุจู ุน ููุงูู: ููููู ุฑูุณูููู ุงูููููู ุต ุนููู…ูู ููููู ุฃูููโ ููุจููููโ ุงูุฑููุฌูููโ ูู ููุฑูุฌูููโ ุจูุงุฏู ูููุดููู ูุณู ุฃููู ููููููู ูุฑู ูู ููุงูู ุฅูุฐูุง ุฏูุฎูููุชูู ู ุงููุบูุงุฆูุทู ููุชูุฌููููุจููุง ุงููููุจูููุฉ
Grading: This tradition is แธฤโฤซf due to the presence of Shuโaib b. Wฤqid who is unknown and the path of แนขadลซq to him is weak due to two ambiguous[128] individuals: แธคamza b. Muแธฅammad al-โAlawฤซ and โAbd al-โAzฤซz b. Muแธฅammad โฤชsa al-Abharฤซ.
Some have said this chain is still authentic since แนขadลซqโs path to แธคusayn b. Zayd is reliable and due to the concept of taโwฤซแธ al-sanad we can accept this tradition. However, there are a number of problems with this:
1) Muแธฅammad b. Mฤjiluwayh is in the path of แนขaduq to แธคusayn b. Zayd who has no tawthฤซq and simply being a Mashฤyikh al-Ijฤzah or having tarฤแธแธi of แนขadลซq[129] is not sufficient.
2) Secondly, even if แนขadลซqโs path to แธคusayn b. Zaydโs book is reliable, there is no way to ascertain this tradition was taken from his book. In fact, แนขadลซq is very clear that the tradition of Manฤhฤซ was taken from Shuโayb b. Wฤqid and this is also the chain mentioned in al-Amฤlฤซ.
3) Thirdly, แธคusayn b. Zayd Dhลซ al-Damโah himself has no tawthฤซq in Imฤmฤซ works, and in Sunnฤซ works there is a dispute over him. In Mughalแนญฤฤซโs Ikmฤl Tahdhฤซb al-Kamฤl fฤซ Asmฤโ al-Rijฤl,[130] he references a Kitฤb al-Barqฤซ which records a statement from Ibn Muโฤซn who says แธคusayn b. Zayd is not thiqa and Dhahabฤซ records a few more statements from scholars who are he is weak.[131] Dฤrquแนญnฤซ in al-Jarแธฅ wa al-Taโdฤซl says he is thiqa.[132] In any case, this tradition will be graded as แธฤโฤซf.
Meaning: This tradition has no unified context and as it mixes both แธฅurmah and makrลซh acts together, the signification of this tradition on แธฅurmah is not apparent. In addition, the command tense tajannabลซ is not apparent in แธฅurmah, and the most one can say is that it signifies kirฤha.
Hadith #11 โ Al-Faqฤซh[133]
ูู ููููู ุต ุนููู ุงููุฌูู ูุงุนู ู ูุณูุชูููุจููู ุงููููุจูููุฉู ูู ู ูุณูุชูุฏูุจูุฑูููุง ูู ููููู ุนููู ุงุณูุชูููุจูุงููโ ุงููููุจูููุฉู ุจูุจูููููโ ุฃููู ุบูุงุฆูุท
Grading: This tradition is attributed to the Prophet (p) and it is แธaโฤซf since it has no chain of transmission.
Meaning: This tradition uses the verb naha and has mentioned earlier, it popularly is understood to signify แธฅurmah, although the presence of other scenarios that have generally been understood to be makrลซh leads us to cast doubt on whether this signified prohibition or not.
Hadith #12 โ Biแธฅar al-Anwฤr citing Kitฤb al-โIlal of Muแธฅammad b. โAlฤซ
ุงููุนูููููุ ููู ูุญูู ููุฏู ุจููู ุนูููููู ุจููู ุฅูุจูุฑูุงูููู ู ุจููู ููุงุดูู ู ููุงูู: ุฃูููููู ุญูุฏูู ู ููู ุญูุฏููุฏู ุงูุตููููุงุฉู ูููู ุงููุงุณูุชูููุฌูุงุกู ูู ูููู ุฃูุญูุฏู ุนูุดูุฑู ููุง ุจูุฏูู ููููููู ุงููููุงุณู ู ููู ู ูุนูุฑูููุชูููุง ูู ุฅูููุงู ูุชูููุง ูู ุฐููููู ู ููู ุขุฏูุงุจู ุฑูุณูููู ุงูููููู ุต ููุฅูุฐูุง ุฃูุฑูุงุฏู ุงููุจููููู ูู ุงููุบูุงุฆูุทู ููููุง ููุฌููุฒู ูููู ุฃูููโ ููุณูุชูููุจูููโ ุงููููุจูููุฉู ุจูููุจูููโ ูู ููุง ุฏูุจูุฑู ูู ุงููุนููููุฉู ููู ุฐููููู ุฃูููู ุงููููุนูุจูุฉู ุฃูุนูุธูู ู ุขููุฉู ููููููู ููู ุฃูุฑูุถููู ูู ุฃูุฌูููู ุญูุฑูู ูุฉู ููููุง ุชูุณูุชูููุจููู ุจูุงููุนูููุฑูุชููููู ุงููููุจููู ูู ุงูุฏููุจูุฑู ููุชูุนูุธููู ู ุขููุฉู ุงูููููู ูู ุญูุฑูู ู ุงูููููู ูู ุจูููุชู ุงูููููู ูู ููุง ููุณูุชูููุจููู ุงูุดููู ูุณู ูู ุงููููู ูุฑู ููุฃููููููู ูุง ุขููุชูุงูู ู ููู ุขููุงุชู ุงูููููู ููููุณู ููู ุงูุณููู ูุงุกู ุฃูุนูุธูู ู ู ูููููู ูุง ูููููููู ุงูููููู ุชูุนูุงูููโ ูู ุฌูุนูููููุง ุงูููููููู ูู ุงูููููุงุฑู ุขููุชููููู ููู ูุญููููุง ุขููุฉู ุงููููููููโ ูู ูููู ุงูุณููููุงุฏู ุงูููุฐูู ููู ุงููููู ูุฑู ูู ุฌูุนููููุง ุขููุฉู ุงูููููุงุฑู ู ูุจูุตูุฑูุฉู ุงููุขููุฉู ูู ุนููููุฉู ุฃูุฎูุฑูู ุฃูููู ูููููุง ูููุฑุงู ู ูุฑููููุจุงู ููููุง ููุฌููุฒู ุฃููู ููุณูุชูููุจููู ุจูููุจููู ูู ููุง ุฏูุจูุฑู ุฅูุฐู ููุงููุชู ู ููู ุขููุงุชู ุงูููููู ูู ูููููุง ูููุฑู ู ููู ูููุฑู ุงูููููู ูู ููุง ููุณูุชูููุจููู ุงูุฑูููุญู ููุนููููุชููููู ุฅูุญูุฏูุงููู ูุง ุฃูููู ุงูุฑูููุญู ููุฑูุฏูู ุงููุจููููู ููููุตููุจู ุงูุซููููุจู ูู ุฑูุจููู ูุง ููู ู ููุนูููู ู ุงูุฑููุฌููู ุฐููููู ุฃููู ููู ู ููุฌูุฏู ู ูุง ููุบูุณููููู ูู ุงููุนููููุฉู ุงูุซููุงููููุฉู ุฃูููู ู ูุนู ุงูุฑูููุญูโ ู ููููุงู ููููุง ููุณูุชูููุจููู ุจูุงููุนูููุฑูุฉู ูู ููุง ููุชูููุถููุฃู ุนูููู ุดูุทูู ููููุฑู ุฌูุงุฑู ูู ุงููุนููููุฉู ููู ุฐููููู ุฃูููู ููู ุงููุฃูููููุงุฑู ุณููููุงูุงู ู ููู ุงููู ูููุงุฆูููุฉู ูู ููุง ููู ู ูุงุกู ุฑูุงููุฏู ูู ุงููุนููููุฉู ููููู ุฃูููููู ููููุฌููุณููู ูู ููููุฐููุฑููู ููููุฃูุฎูุฐู ุงููู ูุญูุชูุงุฌู ู ููููู ููููุชูููุถููุฃู ู ููููู ูู ููุตููููู ุจููู ูู ููุง ููุนูููู ู ุฃููู ููุดูุฑูุจููู ุฃููู ููุบูุชูุณููู ุจููู ูู ููุง ุจููููู ุงููููุจููุฑู ูู ุงููุนููููุฉู ููููู ุฃูููู ุงููู ูุคูู ูููููู ููุฒููุฑูููู ููุจููุฑูููู ู ููููุชูุฃูุฐูููููู ุจููู ูู ููุง ููู ููููโุกู ุงููููุฒููุงูู ููุฃูููููู ุฑูุจููู ูุง ููุฒููููู ุงููููุงุณู ููู ุธูููู ูุฉู ุงูููููููู ููููุธูููููุง ููููู ูู ููุตููุจูููู ู ูู ููุง ููุนูููู ููุง ูู ููุง ููู ุฃูููููููุฉู ุงููู ูุณูุงุฌูุฏู ุฃูุฑูุจูุนูููู ุฐูุฑูุงุนุงู ููู ุฃูุฑูุจูุนูููู ุฐูุฑูุงุนุงู ููุฃููููููุง ุญูุฑูู ู ูู ููููุง ุญูุฑููู ู ูููููููู ุงูุตููุงุฏููู ุน ุญูุฑููู ู ุงููู ูุณูุงุฌูุฏู ุฃูุฑูุจูุนูููู ุฐูุฑูุงุนุงู ููู ุฃูุฑูุจูุนูููู ุฐูุฑูุงุนุงู ูู ููุง ุชูุญูุชู ุดูุฌูุฑูุฉู ู ูุซูู ูุฑูุฉู ูููููููู ุงูุตููุงุฏููู ุน ู ูุง ู ููู ุซูู ูุฑูุฉู ูู ููุง ุดูุฌูุฑูุฉู ูู ููุง ุบูุฑูุณูุฉู ุฅููููุง ูู ู ูุนูููุง ู ููููู ููุณูุจููุญู ุงูููููู ูู ููููุฏููุณููู ูู ููููููููููู ููููุง ููุฌููุฒู ุฐููููู ููุนููููุฉู ุงููู ููููู ุงููู ูููููููู ุจูููุง ูู ููุฆููููุง ููุณูุชูุฎูููู ุจูู ูุง ุฃูุญูููู ุงูููููู ูู ููุง ุนูููู ุงูุซููู ูุงุฑู ููููุฐููู ุงููุนููููุฉู ูู ููุง ุนูููู ุฌูููุงุฏูู ุงูุทููุฑูููู ูู ุงููุนููููุฉู ููููู ุฃูููููู ุฑูุจููู ูุง ููุทูุฆููู ุงููููุงุณู ููู ุธูููู ูุฉู ุงูููููููู ูู ููุง ููู ุจูููุชู ููุตููููู ููููู ูู ุงููุนููููุฉู ููููู ุฃูููู ุงููู ูููุงุฆูููุฉู ููุง ููุฏูุฎูููููู ุฐููููู ุงููุจูููุชู ููููุฐููู ุญูุฏููุฏู ุงููุงุณูุชูููุฌูุงุกู ูู ุนูููููููุง.
Grading: This report will be classified as แธaโฤซf as the path of Majlisฤซ to this book is unknown. Majlisฤซ says in his introduction:[134]
ู ูุชุงุจ ุงูุนููโ ู ุฅู ูู ููู ู ุคููู ู ุฐููุฑุง ูู ูุชุจ ุงูุฑุฌุงู ููู ุฃุฎุจุงุฑู ู ุถุจูุทุฉ ู ูุงููุฉ ูู ุง ุฑูุงู ูุงูุฏู ู ุงูุตุฏูู ู ุบูุฑูู ุง ู ู ุคููู ู ุฐููุฑ ูู ุฃุณุงููุฏ ุจุนุถ ุงูุฑูุงูุงุช ู ุฑูู ุงูููููู ูู ุจุงุจ ู ู ุฑุฃู ุงููุงุฆู ุน ุนู ู ุญู ุฏ ู ุงูุญุณู ุงุจูู ุนูู ุจู ุฅุจุฑุงููู ุจุชูุณุท ุนูู ุจู ู ุญู ุฏ ู ูุฐุง ูู ู ูุถุน ุขุฎุฑ ู ู ุงูุจุงุจ ุงูู ุฐููุฑ ุนูู ููุท ุจุชูุณุทู ู ูุฐุง ู ู ุง ูุคูุฏ ุงูุงุนุชู ุงุฏ ู ุฅู ูุงู ูุง ูุฎูู ู ู ุบุฑุงุจุฉ ูุฑูุงูุชู ุนู ุนูู ุจู ุฅุจุฑุงููู ูุซูุฑุง ุจูุง ูุงุณุทุฉ ุจู ุงูุฃุธูุฑ ูู ุง ุณูุญ ูู ุฃุฎูุฑุง ุฃูู ู ุญู ุฏ ุจูโ ุนููโ ุจู ุฅุจุฑุงููู ุจู ู ุญู ุฏ ุงููู ุฏุงูู ู ูุงู ูููู ุงููุงุญูุฉ ูู ุง ุฃูุถุญุชู ูู ุชุนูููุงุชู ุนูู ุงููุงูู.
ููุช: ูู ูุฐูุฑ ูู ูุชุจ ููุงุฑุณ ุฃุตุญุงุจูุง ูููู ุฏุงููู ูุชุงุจ ุงูุนููุ ููุง ูุตุญู ุงูุงุนุชู ุงุฏ ุนููู ุนูู ุฃูู ุญุงู.
Meaning: This is not an explicit แธฅadฤซth and are verdicts mentioned with their wisdom. Nevertheless, this text is suggesting it is prohibited to face the qiblah with oneโs back and front.
| Hadith | Grading | Meaning |
| 1 โ Tahdhฤซb | แธคasan | Istiแธฅbฤb of not facing with the front |
| 2 โ Maแธฅฤsin | แธaโฤซf | Istiแธฅbฤb of not facing with the front |
| 3 โ Tahdhฤซb | แนขaแธฅฤซแธฅ | Kirฤha of facing with front and back
Possibly not a hadith |
| 4 โ Tahdhฤซb | แธaโฤซf โ mursal | Nothing about the qiblah
Possibly not a hadith |
| 5 โ Kutub Arbaโa
ย |
แธaโฤซf โ marfลซโ | แธคurmah of facing the qiblah with front and back |
| 6 โ Al-Kฤfฤซ & Awฤlฤซ | แธaโฤซf โ marfลซโ | แธคurmah of facing with front |
| 7 โ Istibแนฃฤr and Tahdhฤซb | แธaโฤซf | แธคurmah of front and back |
| 8 โ Daโฤim | แธaโฤซf – mursal | แธคurmah of front and back |
| 9 โ Al-Nawฤdir | แธaโฤซf – mursal | แธคurmah of exposing the front |
| 10 โ Al-Faqฤซh | แธaโฤซf | Kirฤha of facing the qiblah front |
| 11 โ Biแธฅฤr al-Anwฤr | แธaโฤซf | Not a แธฅadฤซth |
What we can conclude from these reports is as follows:
1) Though there are 11 reports cited in this paper, one of them (#11) is definitely not a narration, while two (#3 & #4) of them are unclear as to whether they are a narration of an infallible or the words of one of the scholars. In total, we can say 8 are definitely traditions, amongst which all of the reports are weak, and one can be classified as แธฅasan (conditional to oneโs opinion on the relevant transmitter). In other words, the opinion of Sayyid Khลซโฤซ who believed all the narrations on the topic were weak is a strong and valid position.
2) Amongst these 8 traditions, roughly half of them either signify the kirฤha of facing the qiblah, while roughly another half signify แธฅurmah. These narrations are a mixture of those that speak of just facing the front, while others explicitly mention both the front and the back.
3) Though the narrations are weak, the narrations which have transmitters are often those who do not have explicit tawthฤซq, but they are not generally individuals who have been explicitly weakened or accused of lying, exaggerating or fabricating. However, five of these eight narrations either have irsฤl or are marfลซโ.
4) Some have implied narration #1 of al-Riแธฤ, where he had access to a toilet that faced the qiblah, is a contradictory tradition. This contradiction is being understood under the pretext that the rest of the narrations prove แธฅurmah, while al-Riแธฤโs narration proves permissibility. However, since we do not believe the narrations prove แธฅurmah, we do not see this narration as a contradiction. In other words, there are no contradictory narrations on this subject.
4. Sanctity of the Kaโbah & Qiblah
In some works of jurisprudence, it was argued that it is prohibited to face the qiblah with oneโs front or back because the Kaโbah is the most sacred place on earth.[135] Its magnificence and greatness necessitate that one should not face it as it is also obligatory to face this direction when praying, and that it is also from the symbols of Allah (swt).
While there is no dispute on the sanctity of the Kaโbah, there is no real relationship between its magnificence and the prohibition of facing the qiblah with oneโs front or back while using the toilet. It seems the claimant may be fallaciously mistaking this for the argument of แธฅatk al-แธฅurmah, which is any act that is done as a sign of disrespect towards a sacred and sanctimonious entity. If this is the case, the instances of what constitute แธฅatk al-แธฅurmah need to be identified by people, and it is not known whether someone who faces the qiblah, far away from anywhere near the Kaโbah itself, would be considered someone who is disrespecting the Kaโbah and the sacred precinct itself.
Footnotes
[1] Pg. 41
[2] Vol. 1, pg. 101
[4] ู ูุงู ุณููุงุฑ: ุจุงูุชูุตููุ ู ุนูุงู ููุญุฑู ูู ุงูุตุญุงุฑู ู ุฑุฎุต ูู ุงูุจููุงู
[5] Vol. 1, pgs. 39 & 41
[6] Al-Muโtalaf min al-Mukhtalaf bayn Aโimma al-Salaf, vol. 1, pg. 38
[7] Al-Wasฤซlah ila Nayl al-Faแธฤซlah, pg. 47
[8] Pg. 35
[9] Sunan al-Bayhaqฤซ, v. 1, pg. 91
[11] Iแนฃbฤแธฅ al-Shฤซโa bi-Miแนฃbฤแธฅ al-Sharฤซโah, pg. 27
[12] Kashf al-Rumลซz fฤซ Sharแธฅ Mukhtaแนฃar al-Nฤfiโ, vol. 1, pg. 65
[13] al-Rasฤโil al-Tisโ, pg. 335
[14] Vol. 1, pg. 122
[15] Vol. 1, pg. 10
[16] Pg. 26
[17] Pg. 102
[18] Vol. 1, pg. 221
[19] Pg. 25
[20] Pg. 6
[21] Vol. 1, pg. 180
[22] Vol. 1, pg. 239
[23] Vol. 1, pg. 79
[24] Vol. 1, pg. 118
[25] Vol. 1, pg. 266
[26] Pg. 41
[27] Vol. 1, pg. 163
[28] Vol. 1, pg. 181
[29] Pg. 26
[30] Vol. 1, pg. 69
[31] al-Rasฤโil al-โAshr, pg. 139
[32] Pg. 46
[33] Vol. 1, pg. 128
[34] Vol. 1, pg. 33
[35] Vol. 1, pg. 89
[36] Rasฤโil al-Muแธฅaqqiq al-Karakฤซ, vol. 1, pg. 82
[37] Vol. 1, pg. 99
[38] Vol. 1, pg. 29
[39] Pg. 28
[40] Vol. 1, pg. 75
[41] Vol. 1, pg. 337
[42] Vol. 1, pg. 28
[43] Vol. 1, pg. 159
[44] Vol. 2, pg. 824
[45] Vol. 1, pg. 16
[46] Vol. 1, pg. 15
[47] Vol. 1, pg. 284
[48] Pg. 89
[49] Vol. 1, pg. 43
[50] Vol. 1, pg. 355
[51] Wasฤโil al-Shฤซโa, vol. 1, pg. 301 and 303
[52] Vol. 77, pg. 169
[53] Kashf al-Asrฤr fฤซ Sharแธฅ al-Istibแนฃฤr, vol. 3, pg. 321
[54] Vol. 1, pg. 215
[55] Vol. 2, pg. 38
[56] Vol. 3, pg. 227
[57] Pg. 222
[58] Pg. 130
[59] Vol. 1, pg. 387
[60] Pg. 21
[61] Vol. 2, pg. 137
[62] Vol. 1, pg. 92
[63] Vol. 1, pg. 16.
[64] Vol. 1, pg. 105
[65] Vol. 1, pg. 365
[66] Vol. 1, pg. 227
[67] Vol. 1, pg. 390
[68] Kitฤb al-แนขalฤt, pg. 102
[69] Vol. 2, pg. 8
[70] Vol. 1, pg. 426
[71] Vol. 2, pg. 51
[72] Pg. 160
[73] Vol. 1, pg. 24
[74] Al-โUrwah al-Wuthqa, al-Sayyid Muแธฅammad Kฤแบim al-Yazdฤซ v. 1, pg. 167.
[75] Vol. 1, pg. 555
[76] Vol. 1, pg. 146
[77] Pg. 19
[78] Pg. 27
[79] Vol. 1, pg. 7
[80] Vol. 2, pg. 194
[81] Vol. 3, pg. 16
[82] Vol. 2, pg. 397
[83] Vol. 1, pg. 29
[84] Vol. 1, pg. 293
[85] Vol. 4, pg. 68
[86] Sharแธฅ al-โUrwah, vol. 3, pg. 370
[87] For example, see Al-Masฤโil al-Muntakhibah, pg. 16
[88] Vol. 1, pg. 277
[89] Vol. 2, pg. 176
[90] Pg. 69
[91] Vol. 1, pg. 16
[92] Vol. 1, pg. 182
[93] Vol. 4, pg. 36
[94] Vol. 5, pg. 63
[95] Vol. 3, pg. 514
[96] Fiqh al-แนขฤdiq, v. 1, pg. 174
[97] Vol. 1, pg. 101
[98] Pg. 487
[99] Vol. 1, pg. 95
[100] See Jamฤl al-Dฤซn al-แธคillฤซโs (d. 831) al-Muhadhdhab al-Bฤriโ, vol 1, pg. 129 where he attributes this opinion to Shaykh Mufฤซd.
[101] Vol. 4, pg. 36
[102] Vol. 1, pg. 117
[103] Vol. 1, pg. 266
[104] Pg. 20
[105] Pg. 2
[106] Pg. 16
[107] Vol. 80, pg. 169
[108] Vol. 1, pg. 26, 352
[109] Rijฤl al-โAllฤmah al-แธคillฤซ, pg. 179
[110] Vol. 1, pg. 53
[111] See Mฤซzฤn al-Iโtidฤl, vol. 3, pg. 251
[112] Vol. 1, pg. 25
[113] Pg. 39
[114] Vol. 1, pg. 24
[115] Vol. 3, pg. 15
[116] Vol. 1, pg. 26
[117] Vol. 1, pg. 26
[118] Vol. 1, pg. 47
[119] Pg. 20
[120] Vol. 3, pg. 16
[121] Vol. 2, pg. 187
[122] Vol. 1, pg. 47
[123] Vol. 1, pg. 25
[124] Vol. 1, pg. 104
[125] Pg. 53
[126] Vol. 4, pg. 4
[127] Pg. 423
[128] Al-Faqฤซh, vol. 5, pg. 532
[129] See al-Faqฤซh, vol. 4, pg. 511
[130] Vol. 1, pg. 146
[131] Mฤซzฤn al-Iโtidฤl, vol. 1, pg. 535
[132] Mawsลซโah Aqwฤl Abฤซ al-Hasan al-Dฤrquแนญnฤซ, vol. 1, pg. 213
[133] Vol. 1, pg. 277
[134] Vol. 1, pg. 28
[135] al-Muhadhdhab al-Bariโ of Ibn Fahad al-แธคilli, vol. 1, pg. 129.
Sayyid Ali studied in the seminary of Qom from 2012 to 2021, while also concurrently obtaining a M.A in Islamic Studies from the Islamic College of London in 2018. In the seminary he engaged in the study of legal theory, jurisprudence and philosophy, eventually attending the advanced kharij of Usul and Fiqh in 2018. He is currently completing his Masters of Education at the University of Toronto and is the head of a private faith-based school in Toronto, as well as an instructor at the Mizan Institute and Mufid Seminary.
