To what extent must one venerate the Qibla direction during sleep and whilst relieving oneself?
The question, as received
Our house faces 169SE. If I wish to have a bed facing this or a toilet would it be ok to do so? With qibla being 119SE I was thinking toileVnt would be ok as you would sit down facing straight only (ie 169se). whilst in bed if lying flat and straight ahead we would face 169se but as we sleep on the side what if you turned to your left and your feet pointed the qibla at any point? I’m not sure if they would but wanted advice on this? Please can you help guide on what is permissible? Jzk
Question published as received.
The answer
It is permissible for you to sleep facing 169 degrees and to also have your toilet facing this particular degrees, as this is 50 degrees away from the Qibla direction, which is 119 degrees.The direction of the Qibla and the toilet in question, have a greater difference than 45 degrees. Hence, there is no nature of Karāha (dislike) in this scenario.If the bed is positioned in a manner that does not constitute the feet facing the direction of the Qibla, there is also no Karāha. The ruling holds true even if one’s feet were to accidentally, or during sleep, face the direction of the Qibla.
Fiqh basis
Allamah Haskafi (d.1088 AH) states in his work, al-Durr al-Mukhtar that it is not permissible to face or have one’s back towards the Qibla while relieving oneself. Ibn Abidin (d.1252 AH), the commentator on Haskafi’s al-Durr al-Mukhtar, further clarifies that stretching one’s legs towards the Qibla without a valid reason is considered Makruh (disliked) as it shows disrespect and disregard for the direction of prayer. However, the Fuqaha refer to what is known as jiha(direction) of the Qibla.
Contemporary jurists have stated that the entire 90 degrees, with 45 degrees on either side of the direct line to the Qibla is the ‘direction of the Qibla, as reported in Ahsan al-Fatawa and Fatawa Mahmudiyya. It is this entire 90 degrees which are to be honoured and respected.
A direction gives focus, unity, and an objective. A Muslim observes Salah multiple times a day and performs several other acts of worship facing this direction. This direction is the direction of communion with Allah, and as such, it has a special status and is somewhat of a ‘gateway’ for us on Earth.
The Ka’ba has a link to the Heavens; upon it Allah’s blessings are constantly descending, as described in the authentic narration. Above it, there is al-Bayt al-Ma’mūr, which the angels perform Tawaf around. From it, several spiritual blessings are emitted. The Qibla connects us to this emission of mercy, and is therefore honourable and respectable.
The Qibla represents the direction of the House of Allah and serves as a spiritual powerhouse for the world. Any behaviour that is seen as insulting or diminishing the sanctity of the Ka’ba and/or the Qibla is considered reprehensible. The Qur’an guides us as follows:
“Whoever venerates the sacred symbols of Allah, that is certainly from the piety of hearts” (22:32).
And Allah knows best.
Maulana Ammar Y Badat
Reviewed and approved by Mufti Faraz Adam
References
(وَ) يُكْرَهُ (اسْتِقْبَالُ الْقِبْلَةِ فِي الْبَوْلِ، وَالْغَائِطِ كَذَا اسْتِدْبَارُهَا) لَكِنْ لَا مُطْلَقًا بَلْ (بِكَشْفِ الْعَوْرَةِ) لِقَوْلِهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – «إذَا أَتَيْتُمْ الْغَائِطَ فَعَظِّمُوا قِبْلَةَ اللَّهِ لَا تَسْتَقْبِلُوهَا وَلَا تَسْتَدْبِرُوهَا وَلَكِنْ شَرِّقُوا أَوْ غَرِّبُوا» وَفِيهِ إشَارَةٌ إلَى مَا ذَكَرَ فِي الْأَجْنَاسِ أَنَّهُ إذَا لَمْ يَكُنْ لِلْحَدَثِ بَلْ لِإِزَالَتِهِ لَمْ يَكُنْ مَكْرُوهًا (وَلَوْ فِي الْبُنْيَانِ) لِأَنَّ الدَّلِيلَ لَمْ يُفَرِّقْ. (درر الحكام شرح غرر الأحكام )
(قَوْلُهُ: وَيُكْرَهُ إلَخْ) لَمَّا فَرَغَ مِنْ بَيَانِ الْكَرَاهَةِ فِي الصَّلَاةِ شَرَعَ فِي بَيَانِهَا خَارِجَهَا مِمَّا هُوَ مِنْ تَوَابِعِهَا بَحْرٌ (قَوْلُهُ تَحْرِيمًا) لِمَا أَخْرَجَهُ السِّتَّةُ عَنْهُ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – «إذَا أَتَيْتُمْ الْغَائِطَ فَلَا تَسْتَقْبِلُوا الْقِبْلَةَ وَلَا تَسْتَدْبِرُوهَا وَلَكِنْ شَرِّقُوا أَوْ غَرِّبُوا» ” وَلِهَذَا كَانَ الْأَصَحُّ مِنْ الرِّوَايَتَيْنِ كَرَاهَةَ الِاسْتِدْبَارِ كَالِاسْتِقْبَالِ بَحْرٌ (قَوْلُهُ اسْتِقْبَالُ الْقِبْلَةِ بِالْفَرْجِ) يَعُمُّ قُبُلَ الرَّجُلِ وَالْمَرْأَةِ. وَالظَّاهِرُ أَنَّ الْمُرَادَ بِالْقِبْلَةِ جِهَتُهَا كَمَا فِي الصَّلَاةِ، وَهُوَ ظَاهِرُ الْحَدِيثِ الْمَارِّ وَأَنَّ التَّقْيِيدَ بِالْفَرْجِ يُفِيدُ مَا صَرَّحَ بِهِ الشَّافِعِيَّةُ أَنَّهُ لَوْ اسْتَقْبَلَهَا بِصَدْرِهِ وَحَوَّلَ ذَكَرَهُ عَنْهَا لَمْ يُكْرَهْ، بِخِلَافِ عَكْسِهِ كَمَا قَدَّمْنَاهُ فِي بَابِ الِاسْتِنْجَاءِ وَتَقَدَّمَ هُنَاكَ أَنَّ الْمَكْرُوهَ الِاسْتِقْبَالُ أَوْ الِاسْتِدْبَارُ لِأَجْلِ بَوْلٍ أَوْ غَائِطٍ، فَلَوْ لِلِاسْتِنْجَاءِ لَمْ يُكْرَهْ: أَيْ تَحْرِيمًا
(قَوْلُهُ مَدُّ رِجْلَيْهِ) أَوْ رِجْلٍ وَاحِدَةٍ وَمِثْلُ الْبَالِغِ الصَّبِيُّ فِي الْحُكْمِ الْمَذْكُورِ ط (قَوْلُهُ أَيْ عَمْدًا) أَيْ مِنْ غَيْرِ عُذْرٍ أَمَّا بِالْعُذْرِ أَوْ السَّهْوِ فَلَا ط.
(قَوْلُهُ لِأَنَّهُ إسَاءَةُ أَدَبٍ) أَفَادَ أَنَّ الْكَرَاهَةَ تَنْزِيهِيَّةٌ (رد المحتار على الدر المختار)
ويكره مَدُّ رجليه أيضاً – في نومٍ، أو غيره – إلى القِبلة، أو إلى مصحف، أو شيء من الكتب الشرعية، إلاَّ أن يكون على موضعٍ مرتفع عن المحاذاة. (الدرر المباحة للنحلاوي)
Based on the Hanafi school and on the question as it was asked. Another mufti may reach a different conclusion. Read the disclaimer.