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وَلِلَّهِ ٱلۡمَشۡرِقُ وَٱلۡمَغۡرِبُۚ فَأَیۡنَمَا تُوَلُّوا۟ فَثَمَّ وَجۡهُ ٱللَّهِۚ إِنَّ ٱللَّهَ وَ ٰسِعٌ عَلِیمࣱ
قَوْلُهُ تَعالى: ﴿ولِلَّهِ المَشْرِقُ والمَغْرِبُ فَأيْنَما تُوَلُّوا فَثَمَّ وجْهُ اللَّهِ﴾ رَوى أبُو أشْعَثَ السَّمّانُ، عَنْ عاصِمِ بْنِ عُبَيْدِ اللَّهِ، عَنْ عَبْدِ اللَّهِ بْنِ عامِرِ بْنِ رَبِيعَةَ، عَنْ أبِيهِ قالَ: كُنّا مَعَ رَسُولِ اللَّهِ ﷺ في لَيْلَةٍ مُظْلِمَةٍ فَلَمْ نَدْرِ أيْنَ القِبْلَةُ، فَصَلّى كُلُّ رِجْلٍ مِنّا عَلى حِيالِهِ، ثُمَّ أصْبَحْنا فَذَكَرْنا ذَلِكَ لِلنَّبِيِّ ﷺ فَأنْزَلَ اللَّهُ تَعالى: ﴿فَأيْنَما تُوَلُّوا فَثَمَّ وجْهُ اللَّهِ﴾
His, the Exalted’s, statement: {And to Allah belong the east and the west, so wherever you turn, there is the Face of Allah}. Abu Ash’ath as-Samman narrated, from ‘Asim ibn ‘Ubaydillah, from ‘Abdullah ibn ‘Amir ibn Rabi’ah, from his father, he said: We were with the Messenger of Allah ﷺ on a dark night and we did not know where the Qibla was. So every man among us prayed in his own direction. Then morning came, and we mentioned that to the Prophet ﷺ, so Allah the Exalted revealed: {So wherever you turn, there is the Face of Allah}.
ورَوى أيُّوبُ بْنُ عُتْبَةَ عَنْ قَيْسِ بْنِ طَلْقٍ عَنْ أبِيهِ: «أنَّ قَوْمًا خَرَجُوا في سَفَرٍ فَصَلَّوْا فَتاهُوا عَنِ القِبْلَةِ، فَلَمّا فَرَغُوا تَبَيَّنَ لَهم أنَّهم كانُوا عَلى غَيْرِ القِبْلَةِ، فَذَكَرُوا ذَلِكَ لِرَسُولِ اللَّهِ ﷺ فَقالَ: تَمَّتْ صَلاتُكم» .
And Ayyub ibn ‘Utbah narrated from Qays ibn Talq from his father: “that a group of people went out on a journey and prayed, but they were lost regarding the Qibla. When they finished, it became clear to them that they were facing a direction other than the Qibla. They mentioned that to the Messenger of Allah ﷺ and he said: ‘Your prayer is complete.’”
ورَوى ابْنُ لَهِيعَةَ عَنْ بَكْرِ بْنِ سَوادَةَ، عَنْ رَجُلٍ سَألَ ابْنَ عُمَرَ عَمَّنْ يُخْطِئُ القِبْلَةَ في السَّفَرِ ويُصَلِّي، قالَ: ﴿فَأيْنَما تُوَلُّوا فَثَمَّ وجْهُ اللَّهِ﴾ وحَدَّثَنا أبُو عَلِيٍّ الحُسَيْنُ بْنُ عَلِيِّ الحافِظُ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ سُلَيْمانَ الواسِطِيُّ قالَ: حَدَّثَنِي أحْمَدُ بْنُ عَبْدِ اللَّهِ بْنِ الحَسَنِ العَنْبَرِيُّ، قالَ: وجَدْتُ في كِتابِ أبِي عُبَيْدِ اللَّهِ بْنِ الحَسَنِ: قالَ عَبْدُ المَلِكِ بْنُ أبِي سُلَيْمانَ العَرْزَمِيُّ، عَنْ عَطاءِ بْنِ أبِي رَباحٍ، عَنْ جابِرِ بْنِ عَبْدِ اللَّهِ قالَ: «بَعَثَ رَسُولُ اللَّهِ ﷺ سَرِيَّةً كُنْتُ فِيها، فَأصابَتْنا ظُلْمَةٌ فَلَمْ نَعْرِفِ القِبْلَةَ، فَقالَتْ طائِفَةٌ مِنّا: قَدْ عَرَفْنا القِبْلَةَ هاهُنا قِبَلَ الشَّمالِ، فَصَلَّوْا وخَطُّوا خُطُوطًا؛ وقالَتْ طائِفَةٌ: القِبْلَةُ هاهُنا قِبَلَ الجَنُوبِ، وخَطُّوا خُطُوطًا؛ فَلَمّا أصْبَحْنا وطَلَعَتِ الشَّمْسُ وأصْبَحَتْ تِلْكَ الخُطُوطُ لِغَيْرِ القِبْلَةِ، فَلَمّا قَفَلْنا مِن سَفَرِنا سَألْنا النَّبِيَّ ﷺ عَنْ ذَلِكَ فَسَكَتَ، فَأنْزَلَ اللَّهُ: ﴿فَأيْنَما تُوَلُّوا فَثَمَّ وجْهُ اللَّهِ﴾» أيْ حَيْثُ كُنْتُمْ
And Ibn Lahi’ah narrated from Bakr ibn Sawadah, that a man asked Ibn ‘Umar about one who mistakes the Qibla during travel and prays. He said: {So wherever you turn, there is the Face of Allah}. And Abu ‘Ali al-Husayn ibn ‘Ali al-Hafiz narrated to us, he said: Muhammad ibn Sulayman al-Wasiti narrated to us, he said: Ahmad ibn ‘Abdillah ibn al-Hasan al-‘Anbari narrated to me, he said: I found in the book of my father, ‘Ubaydillah ibn al-Hasan: ‘Abd al-Malik ibn Abi Sulayman al-‘Arzami said, from ‘Ata’ ibn Abi Rabah, from Jabir ibn ‘Abdillah, he said: “The Messenger of Allah ﷺ sent a detachment in which I was, and we were overcome by darkness and did not know the Qibla. A group among us said: ‘We know the Qibla is here, towards the north,’ so they prayed and drew lines. And another group said: ‘The Qibla is here, towards the south,’ and they drew lines. When morning came and the sun rose, those lines were facing other than the Qibla. When we returned from our journey, we asked the Prophet ﷺ about that, and he remained silent. Then Allah revealed: {So wherever you turn, there is the Face of Allah},” meaning, wherever you may be.
قالَ أبُو بَكْرٍ: فَفي هَذِهِ الأخْبارِ أنَّ سَبَبَ نُزُولِ الآيَةِ كانَ صَلاةَ هَؤُلاءِ الَّذِينَ صَلَّوْا لِغَيْرِ القِبْلَةِ اجْتِهادًا ورُوِيَ عَنِ ابْنِ عُمَرَ في خَبَرٍ آخَرَ: أنَّ «النَّبِيَّ ﷺ كانَ يُصَلِّي عَلى راحِلَتِهِ وهو مُقْبِلٌ مِن مَكَّةَ نَحْوَ المَدِينَةِ حَيْثُ تَوَجَّهَتْ» وفِيهِ أُنْزِلَتْ: ﴿فَأيْنَما تُوَلُّوا فَثَمَّ وجْهُ اللَّهِ﴾
Abu Bakr said: So in these reports, the reason for the revelation of the verse was the prayer of those who prayed towards a direction other than the Qibla based on ijtihad (independent reasoning). And it was narrated from Ibn ‘Umar in another report: that “the Prophet ﷺ used to pray on his mount while coming from Makkah towards Madinah, wherever it faced.” And regarding this was revealed: {So wherever you turn, there is the Face of Allah}.
ورَوى مَعْمَرٌ عَنْ قَتادَةَ في قَوْلِهِ: ﴿فَأيْنَما تُوَلُّوا فَثَمَّ وجْهُ اللَّهِ﴾ قالَ: هي القِبْلَةُ الأُولى ثُمَّ نَسَخَتْها الصَّلاةُ إلى المَسْجِدِ الحَرامِ وقِيلَ فِيهِ: إنَّ اليَهُودَ أنْكَرُوا تَحْوِيلَ القِبْلَةِ إلى الكَعْبَةِ بَعْدَما كانَ النَّبِيُّ ﷺ يُصَلِّي إلى بَيْتِ المَقْدِسِ، فَأنْزَلَ اللَّهُ ذَلِكَ ومِنَ النّاسِ مَن يَقُولُ: إنَّ النَّبِيَّ ﷺ كانَ مُخَيَّرًا في أنْ يُصَلِّيَ إلى حَيْثُ شاءَ وإنَّما كانَ تَوَجَّهَ إلى بَيْتِ المَقْدِسِ عَلى وجْهِ الِاخْتِيارِ لا عَلى وجْهِ الإيجابِ حَتّى أُمِرَ بِالتَّوَجُّهِ إلى الكَعْبَةِ، وكانَ قَوْلُهُ: ﴿فَأيْنَما تُوَلُّوا فَثَمَّ وجْهُ اللَّهِ﴾ في وقْتِ التَّخْيِيرِ قَبْلَ الأمْرِ بِالتَّوَجُّهِ إلى الكَعْبَةِ
And Ma’mar narrated from Qatadah regarding His statement: {So wherever you turn, there is the Face of Allah}, he said: It was the first Qibla, then it was abrogated by the prayer towards the Sacred Mosque. And it was said regarding it: that the Jews denied the changing of the Qibla to the Ka’bah after the Prophet ﷺ had been praying towards Bayt al-Maqdis (Jerusalem), so Allah revealed that. And among the people are those who say: that the Prophet ﷺ was given a choice to pray wherever he wished, and that his turning towards Bayt al-Maqdis was a matter of choice, not a matter of obligation, until he was commanded to turn towards the Ka’bah. And His statement: {So wherever you turn, there is the Face of Allah} was during the time of choice, before the command to turn towards the Ka’bah.
قالَ أبُو بَكْرٍ: اخْتَلَفَ أهْلُ العِلْمِ فِيمَن صَلّى في سَفَرٍ مُجْتَهِدًا إلى جِهَةٍ ثُمَّ تَبَيَّنَ أنَّهُ صَلّى لِغَيْرِ القِبْلَةِ؛ وقالَ أصْحابُنا جَمِيعًا والثَّوْرِيُّ: إنْ وجَدَ مَن يَسْألُهُ فَيُعَرِّفُهُ جِهَةَ القِبْلَةِ فَلَمْ يَفْعَلْ لَمْ تَجُزْ صَلاتُهُ، وإنْ لَمْ يَجِدْ مَن يُعَرِّفُهُ جِهَتَها فَصَلّاها بِاجْتِهادِهِ أجْزَأتْهُ صَلاتُهُ، سَواءٌ صَلّاها مُسْتَدْبِرَ القِبْلَةِ أوْ مُشَرِّقًا أوْ مُغَرِّبًا عَنْها.
Abu Bakr said: The people of knowledge differed regarding one who prayed on a journey based on his ijtihad towards a direction, then it became clear that he prayed towards a direction other than the Qibla. And all of our companions and ath-Thawri said: If he finds someone to ask who can inform him of the direction of the Qibla and does not do so, his prayer is not valid. But if he does not find anyone to inform him of its direction and prays based on his ijtihad, his prayer is sufficient for him, whether he prayed with his back to the Qibla or facing east or west of it.
ورُوِيَ نَحْوُ قَوْلِنا عَنْ مُجاهِدٍ وسَعِيدِ بْنِ المُسَيِّبِ وإبْراهِيمَ وعَطاءٍ والشَّعْبِيِّ. وقالَ الحَسَنُ والزُّهْرِيُّ ورَبِيعَةُ وابْنُ أبِي سَلَمَةَ: يُعِيدُ في الوَقْتِ، فَإذا فاتَ الوَقْتُ لَمْ يُعِدْ؛ وهو قَوْلُ مالِكٍ رَواهُ ابْنُ وهْبٍ عَنْهُ ورَوى أبُو مُصْعَبٍ عَنْهُ: " إنَّما يُعِيدُ في الوَقْتِ إذا صَلّاها مُسْتَدْبِرَ القِبْلَةِ أوْ شَرَّقَ أوْ غَرَّبَ، وإنْ تَيامَنَ قَلِيلًا أوْ تَياسَرَ قَلِيلًا فَلا إعادَةَ عَلَيْهِ " .
And something similar to our statement was narrated from Mujahid, Sa’id ibn al-Musayyib, Ibrahim, ‘Ata’, and ash-Sha’bi. And al-Hasan, az-Zuhri, Rabi’ah, and Ibn Abi Salamah said: He repeats [the prayer] within the [prescribed] time, but if the time has passed, he does not repeat it. And this is the statement of Malik, Ibn Wahb narrated it from him. And Abu Mus’ab narrated from him: “He only repeats within the time if he prayed with his back to the Qibla, or to the east or west. But if he deviated slightly to the right or slightly to the left, there is no repetition upon him.”
وقالَ الشّافِعِيُّ: " مَنِ اجْتَهَدَ فَصَلّى إلى المَشْرِقِ ثُمَّ رَأى القِبْلَةَ في المَغْرِبِ اسْتَأْنَفَ، فَإنْ كانَتْ شَرْقًا ثُمَّ رَأى أنَّهُ مُنْحَرِفٌ فَتِلْكَ جِهَةٌ واحِدَةٌ وعَلَيْهِ أنْ يَنْحَرِفَ ويَعْتَدُّ بِما مَضى " قالَ أبُو بَكْرٍ ظاهِرُ الآيَةِ يَدُلُّ عَلى جَوازِها إلى أيِّ جِهَةٍ صَلّاها وذَلِكَ أنَّ قَوْلَهُ: ﴿فَأيْنَما تُوَلُّوا فَثَمَّ وجْهُ اللَّهِ﴾ مَعْناهُ: فَثَمَّ رِضْوانُ اللَّهِ؛ وهو الوَجْهَ الَّذِي أُمِرْتُمْ بِالتَّوَجُّهِ إلَيْهِ كَقَوْلِهِ تَعالى: ﴿إنَّما نُطْعِمُكم لِوَجْهِ اللَّهِ﴾ [الإنسان: ٩] يَعْنِي لِرِضْوانِهِ ولِما أرادَهُ مِنّا، وقَوْلُهُ: ﴿كُلُّ شَيْءٍ هالِكٌ إلا وجْهَهُ﴾ [القصص: ٨٨] يَعْنِي ما كانَ لِرِضاهُ وإرادَتِهِ، وقَدْ رُوِيَ في حَدِيثِ عامِرِ بْنِ رَبِيعَةَ وجابِرٍ اللَّذَيْنِ قَدَّمْنا أنَّ الآيَةَ في هَذا أُنْزِلَتْ.
And ash-Shafi’i said: “Whoever performs ijtihad and prays towards the east, then sees the Qibla is in the west, he starts over. But if it was east and then he sees that he is [slightly] deviated, then that is one direction, and he must turn [correctly] and count what has passed.” Abu Bakr said: The apparent meaning of the verse indicates its permissibility towards any direction he prayed. And that is because His statement: {So wherever you turn, there is the Face of Allah} means: there is the pleasure of Allah; and it is the direction which you were commanded to turn towards, like His statement, the Exalted: {We only feed you for the sake of Allah’s Face} [Al-Insan: 9], meaning for His pleasure and for what He intended from us. And His statement: {Everything will be destroyed except His Face} [Al-Qasas: 88], meaning what was for His pleasure and His will. And it has been narrated in the hadith of ‘Amir ibn Rabi’ah and Jabir, which we presented earlier, that the verse was revealed regarding this.
فَإنْ قِيلَ: رُوِيَ أنَّها نَزَلَتْ في التَّطَوُّعِ عَلى الرّاحِلَةِ، ورُوِيَ أنَّها نَزَلَتْ في بَيانِ القِبْلَةِ قِيلَ لَهُ: لا يَمْتَنِعُ أنْ يَتَّفِقَ هَذِهِ الأحْوالُ كُلُّها في وقْتٍ واحِدٍ ويُسْألُ النَّبِيُّ ﷺ عَنْها فَيُنْزِلُ اللَّهُ تَعالى الآيَةَ ويُرِيدُ بِها بَيانَ حُكْمِ جَمِيعِها، ألا تَرى أنَّهُ لَوْ نَصَّ عَلى كُلِّ واحِدَةٍ مِنها بِأنْ يَقُولَ: إذا كُنْتُمْ عالِمِينَ بِجِهَةِ القِبْلَةِ مُمَكَّنِينَ مِنَ التَّوَجُّهِ إلَيْها فَذَلِكَ وجْهُ اللَّهِ فَصَلُّوا إلَيْها.
If it is said: It was narrated that it was revealed regarding voluntary prayer on a mount, and it was narrated that it was revealed in clarification of the Qibla. It is said to him: It is not impossible that all of these situations occurred at one time and the Prophet ﷺ was asked about them, so Allah the Exalted revealed the verse intending by it to clarify the ruling for all of them. Do you not see that if He had specified each one of them by saying: If you are knowledgeable of the direction of the Qibla and able to turn towards it, then that is the Face of Allah, so pray towards it.
وإذا كُنْتُمْ خائِفِينَ أوْ في سَفَرٍ فالوَجْهُ الَّذِي يُمْكِنُكُمُ التَّوَجُّهُ إلَيْهِ فَهو وجْهُ اللَّهِ، وإذا اشْتَبَهَتْ عَلَيْكُمُ الجِهاتُ فَصَلَّيْتُمْ إلى أيِّ جِهَةٍ كانَتْ فَهي وجْهُ اللَّهِ ؟ وإذا لَمْ تَتَنافَ إرادَةُ جَمِيعِ ذَلِكَ وجَبَ حَمْلُ الآيَةِ عَلَيْهِ، فَيَكُونُ مُرادُ اللَّهِ تَعالى بِها جَمِيعَ هَذِهِ المَعانِي عَلى الوَجْهِ الَّذِي ذَكَرْنا، لا سِيَّما وقَدْ نَصَّ حَدِيثُ جابِرٍ وعامِرِ بْنِ رَبِيعَةَ أنَّ الآيَةَ نَزَلَتْ في المُجْتَهِدِ إذا أخْطَأ، وأخْبَرَ فِيهِ أنَّ المُسْتَدْبِرَ لِلْقِبْلَةِ والمُتَياسِرَ والمُتَيامِنَ عَنْها سَواءٌ؛ لِأنَّ فِيهِ بَعْضَهم صَلّى إلى ناحِيَةِ الشَّمالِ والآخَرَ إلى ناحِيَةِ الجَنُوبِ وهاتانِ جِهَتانِ مُتَضادَّتانِ.
And if you are in a state of fear or on a journey, then the direction you are able to turn towards is the Face of Allah. And if the directions are ambiguous to you and you pray towards any direction it may be, then it is the Face of Allah? And since intending all of that is not contradictory, it is necessary to interpret the verse as applying to it. So the intent of Allah the Exalted by it would be all of these meanings in the manner we have mentioned, especially since the hadith of Jabir and ‘Amir ibn Rabi’ah have explicitly stated that the verse was revealed regarding the one who performs ijtihad and makes a mistake. And it informed therein that the one who has his back to the Qibla and the one who is to its left or right are the same; because in it, some of them prayed towards the direction of the north and the other towards the direction of the south, and these are two opposite directions.
ويَدُلُّ عَلى جَوازِها أيْضًا حَدِيثٌ رَواهُ جَماعَةٌ عَنْ أبِي سَعِيدٍ مَوْلى بَنِي هاشِمٍ قالَ: حَدَّثَنا عَبْدُ اللَّهِ بْنُ جَعْفَرٍ، عَنْ عُثْمانَ بْنِ مُحَمَّدٍ، عَنْ سَعِيدٍ المَقْبُرِيِّ، عَنْ أبِي هُرَيْرَةَ، أنَّ رَسُولَ اللَّهِ ﷺ قالَ: «ما بَيْنَ المَشْرِقِ والمَغْرِبِ قِبْلَةٌ» .
And what also indicates its permissibility is a hadith narrated by a group from Abu Sa’id, the mawla (freedman) of Banu Hashim, he said: ‘Abdullah ibn Ja’far narrated to us, from ‘Uthman ibn Muhammad, from Sa’id al-Maqburi, from Abu Hurayrah, that the Messenger of Allah ﷺ said: “What is between the east and the west is a Qibla.”
وهَذا يَقْتَضِي إثْباتَ جَمِيعِ الجِهاتِ قِبْلَةً، إذْ كانَ قَوْلُهُ: «ما بَيْنَ المَشْرِقِ والمَغْرِبِ» كَقَوْلِهِ: جَمِيعُ الآفاقِ؛ ألا تَرى أنَّ قَوْلَهُ: ﴿رَبُّ المَشْرِقِ والمَغْرِبِ﴾ [الشعراء: ٢٨] أنَّهُ أرادَ بِهِ جَمِيعَ الدُّنْيا ؟ وكَذَلِكَ هو في مَعْقُولِ خِطابِ النّاسِ مَتى أُرِيدَ الإخْبارُ عَنْ جَمِيعِ الدُّنْيا ذَكَرَ المَشْرِقَ والمَغْرِبَ فَيَشْمَلُ اللَّفْظُ جَمِيعَها وأيْضًا ما ذَكَرْنا مِن قَوْلِ السَّلَفِ يُوجِبُ أنْ يَكُونَ إجْماعًا لِظُهُورِهِ واسْتِفاضَتِهِ مِن غَيْرِ خِلافٍ مِن أحَدٍ مِن نُظَرائِهِمْ عَلَيْهِمْ ويَدُلُّ عَلَيْهِ أيْضًا أنَّ مَن غابَ عَنْ مَكَّةَ فَإنَّما صَلاتُهُ إلى الكَعْبَةِ لا تَكُونُ إلّا عَنِ اجْتِهادٍ؛ لِأنَّ أحَدًا لا يُوقِنُ بِالجِهَةِ الَّتِي يُصَلِّي إلَيْها في مُحاذاةِ الكَعْبَةِ غَيْرَ مُنْحَرِفٍ عَنْها، وصَلاةُ الجَمِيعِ جائِزَةٌ؛ إذْ لَمْ يُكَلَّفْ غَيْرَها، فَكَذَلِكَ المُجْتَهِدُ في السَّفَرِ قَدْ أدّى فَرْضَهُ إذْ لَمْ يُكَلَّفْ غَيْرَها ومَن أوْجَبَ الإعادَةَ فَإنَّما يُلْزِمُهُ فَرْضًا آخَرَ، وغَيْرُ جائِزٍ إلْزامَهُ فَرْضًا بِغَيْرِ دَلالَةٍ؛ فَإنْ ألْزَمُونا عَلَيْهِ بِالثَّوْبِ يُصَلّى فِيهِ ثُمَّ تُعْلَمُ نَجاسَتُهُ أوِ الماءِ يُتَطَهَّرُ بِهِ ثُمَّ يُعْلَمُ أنَّهُ نَجِسٌ.
And this necessitates the affirmation of all directions as a Qibla, since his statement: “What is between the east and the west” is like his saying: all horizons. Do you not see that His statement: {Lord of the east and the west} [Ash-Shu’ara: 28] means that He intended by it the entire world? And likewise, it is in the common understanding of people’s speech that whenever the intent is to inform about the entire world, the east and the west are mentioned, and the expression encompasses all of it. Also, what we have mentioned from the statements of the Salaf (predecessors) necessitates that it be a consensus due to its prevalence and widespread narration without opposition from any of their peers against them. And what also indicates it is that whoever is absent from Makkah, his prayer towards the Ka’bah can only be through ijtihad; because no one is certain of the direction towards which he prays in alignment with the Ka’bah without deviating from it, and the prayer of all is permissible; since he was not tasked with other than that. Thus, likewise, the one performing ijtihad on a journey has fulfilled his obligation, since he was not tasked with other than it. And whoever mandates repetition is only obligating him with another obligation, and it is not permissible to obligate him with an obligation without proof. So if they obligate us [to accept their view] by analogy to the garment in which one prays and then its impurity is known, or the water with which one purifies oneself and then it is known to be impure.
قِيلَ لَهم: لا فَرْقَ بَيْنَهم في أنَّ كُلًّا مِنهم قَدْ أدّى فَرْضَهُ، وإنَّما ألْزَمْناهُ بَعْدَ العِلْمِ فَرْضًا آخَرَ بِدَلالَةِ قامَتْ عَلَيْهِ ولَمْ تَقُمْ دَلالَةٌ عَلى إلْزامِ المُجْتَهِدِ في جِهَةِ القِبْلَةِ فَرْضًا آخَرَ؛ لِأنَّ الصَّلاةَ تَجُوزُ إلى غَيْرِ جِهَةِ القِبْلَةِ مِن غَيْرِ ضَرُورَةٍ وهي صَلاةُ النَّفْلِ عَلى الرّاحِلَةِ.
It is said to them: There is no difference between them in that each of them has fulfilled his obligation. We only obligated him [to repeat] after gaining knowledge [of the impurity] with another obligation based on a proof that was established for it, but no proof has been established for obligating the one who performs ijtihad regarding the direction of the Qibla with another obligation; because prayer is permissible towards a direction other than the Qibla without necessity, which is the supererogatory (nafl) prayer on a mount.
ومَعْلُومٌ أنَّهُ لا ضَرُورَةَ بِهِ؛ لِأنَّهُ لَيْسَ عَلَيْهِ فِعْلُها، فَلَمّا جازَتْ إلى غَيْرِ القِبْلَةِ مِن غَيْرِ ضَرُورَةٍ فَإذا صَلّى الفَرْضَ إلى غَيْرِ جِهَتِها عَلى ما كُلِّفَ لَمْ يَكُنْ عَلَيْهِ عِنْدَ التَّبَيُّنِ غَيْرُها ولَمّا لَمْ تَجُزِ الصَّلاةُ في الثَّوْبِ النَّجِسِ إلّا لِضَرُورَةٍ ولَمْ تَجُزِ الطَّهارَةُ بِماءٍ نَجِسٍ بِحالٍ، لَزِمَتْهُ الإعادَةُ ومِن جِهَةٍ أُخْرى وهي أنَّ المُجْتَهِدَ بِمَنزِلَةِ صَلاةِ المُتَيَمِّمِ إذا عَدِمَ الماءَ، فَلا يَلْزَمُهُ الإعادَةُ؛ لِأنَّ الجِهَةَ الَّتِي تَوَجَّهَ إلَيْها قَدْ قامَتْ لَهُ مَقامَ القِبْلَةِ كالتَّيَمُّمِ قائِمٌ مَقامَ الوُضُوءِ، ولَمْ يُوجَدْ لِلْمُصَلِّي في الثَّوْبِ النَّجِسِ والمُتَطَهِّرِ بِماءٍ نَجِسٍ ما يَقُومُ مَقامَ الطَّهارَةَ فَهو بِمَنزِلَةِ المُصَلِّي بِغَيْرِ تَيَمُّمٍ ولا ماءٍ، ويَدُلُّ عَلى ذَلِكَ وهو أصْلٌ يُرَدُّ إلَيْهِ مَسْألَتُنا صَلاةُ الخائِفِ لِغَيْرِ القِبْلَةِ، ويُبْنى عَلَيْها مِن وجْهَيْنِ:
And it is known that there is no necessity for it, because he is not required to perform it. So when it is permissible towards a direction other than the Qibla without necessity, then if he prays the obligatory prayer towards a direction other than it based on what he was tasked with, he is not required to do anything else upon clarification [of the error]. And since prayer in an impure garment is not permissible except out of necessity, and purification with impure water is not permissible under any circumstance, repeating it became obligatory upon him. And from another angle, the one performing ijtihad is in the position of the prayer of one performing tayammum (dry ablution) when he lacks water, so he is not required to repeat it; because the direction he turned to has taken the place of the Qibla for him, just as tayammum takes the place of wudu’ (ablution). And for the one praying in an impure garment and the one purifying with impure water, nothing is found that takes the place of purity, so he is in the position of one praying without tayammum or water. And what indicates that—and it is a principle to which our issue is referred back—is the prayer of the fearful towards a direction other than the Qibla, and it is built upon it from two aspects:
أحَدُهُما: أنَّها جِهَةٌ لَمْ يُكَلَّفْ غَيْرَها في الحالِ.
The first of them: that it is a direction other than which he was not tasked with in that situation.
والثّانِي: قِيامُ هَذِهِ الجِهَةِ مَقامَ القِبْلَةِ فَلا إعادَةَ عَلَيْهِ كالمُتَيَمِّمِ ويَدُلُّ عَلى أنَّ المُرادَ مِن قَوْلِهِ تَعالى: ﴿فَثَمَّ وجْهُ اللَّهِ﴾ الصَّلاةُ لِغَيْرِ القِبْلَةِ، أنَّهُ مَعْلُومٌ أنَّ مِقْدارَ مِساحَةِ الكَعْبَةِ لا يَتَّسِعُ لِصَلاةِ النّاسِ الغائِبِينَ عَنْها حَتّى يَكُونَ كُلُّ واحِدٍ مِنهم مُصَلِّيًا لِمُحاذاتِها، ألا تَرى أنَّ الجامِعَ مِساحَتُهُ أضْعافُ مِساحَةِ الكَعْبَةِ ولَيْسَ جَمِيعُ مَن يُصَلِّي فِيهِ مُحاذِيًا لِسَمْتِها وقَدْ أُجِيزَتْ صَلاةُ الجَمِيعِ ؟
And the second: this direction taking the place of the Qibla, so there is no repetition upon him, like the one who performs tayammum. And what indicates that the intended meaning of His statement, the Exalted: {there is the Face of Allah} is prayer towards a direction other than the Qibla, is that it is known that the measure of the area of the Ka’bah is not wide enough for the prayer of the people who are absent from it, such that every one of them would be praying in alignment with it. Do you not see that the congregational mosque, its area is many times the area of the Ka’bah, and not everyone who prays in it is aligned with its direction, yet the prayer of all is permitted?
فَثَبَتَ أنَّهم إنَّما كُلِّفُوا التَّوَجُّهَ إلى الجِهَةِ الَّتِي هي في ظَنِّهِمْ أنَّها مُحاذِيَةُ الكَعْبَةِ، لا مُحاذاتُها بِعَيْنِها وهَذا يَدُلُّ عَلى أنَّ كُلَّ جِهَةٍ قَدْ أُقِيمَتْ مَقامَ جِهَةِ الكَعْبَةِ في حالِ العُذْرِ.
So it is established that they were only tasked with turning towards the direction which is in their assumption to be in alignment with the Ka’bah, not alignment with it precisely. And this indicates that every direction has been made to take the place of the direction of the Ka’bah in a situation of excuse.
فَإنْ قِيلَ: إنَّما جازَتْ صَلاةُ الجَمِيعِ في الأصْلِ الَّذِي ذَكَرْتَ؛ لِأنَّ كُلَّ واحِدٍ مِنهم يَجُوزُ أنْ يَكُونَ هو المُحاذِيَ لِلْكَعْبَةِ دُونَ مَن بَعُدَ مِنهُ ولَمْ يَظْهَرْ في الثّانِي تَوَجُّهُهُ إلى غَيْرِ جِهَةِ الكَعْبَةِ، فَأجْزَأتْهُ صَلاتُهُ مِن أجْلِ ذَلِكَ.
If it is said: The prayer of all was only permissible in the principle you mentioned because it is possible that each one of them is the one aligned with the Ka’bah, to the exclusion of those far from him, and in the second case his turning to a direction other than the Ka’bah did not appear, so his prayer was sufficient for him for that reason.
ولَيْسَتْ هَذِهِ نَظِيرَ مَسْألَتِنا، مِن قِبَلِ أنَّ المُجْتَهِدَ في مَسْألَتِنا قَدْ تَبَيَّنَ أنَّهُ صَلّى إلى غَيْرِها، قِيلَ لَهُ: لَوْ كانَ هَذا الِاعْتِبارُ سائِغًا في الفَرْقِ بَيْنَهُما لَوَجَبَ أنْ لا تُجِيزَ صَلاةَ الجَمِيعِ؛ لِأنَّهُ إذا كانَ مُحاذاةُ الكَعْبَةِ مِقْدارَ عِشْرِينَ ذِراعًا إذا كانَ مُسامِتَها، ثُمَّ قَدْ رَأيْنا أهْلَ الشَّرْقِ والغَرْبِ قَدْ أجْزَأتْهم صَلاتُهم، مَعَ العِلْمِ بِأنَّ الَّذِينَ حاذَوْها هُمُ القَلِيلُ الَّذِينَ يَقْصُرُ عَدَدُهم عَنِ النِّسْبَةِ إلى الجَمِيعِ لِقِلَّتِهِمْ، وجائِزٌ مَعَ ذَلِكَ أنْ يَكُونَ لَيْسَ فِيهِمْ مَن يُحاذِي الكَعْبَةَ حِينَ لَمْ يُغادِرْها ثُمَّ أجْزَأتْ صَلاةُ الجَمِيعِ، ولَمْ يُعْتَبَرْ حُكْمُ الأعَمِّ الأكْثَرِ مَعَ تَعَلُّقِ الأحْكامِ في الأُصُولِ بِالأعَمِّ الأكْثَرِ؛ ألا تَرى أنَّ الحُكْمَ في كُلِّ مَن في دارِ الإسْلامِ ودارِ الحَرْبِ يَتَعَلَّقُ بِالأعَمِّ الأكْثَرِ دُونَ الأخَصِّ الأقَلِّ حَتّى صارَ مَن في دارِ الإسْلامِ مَحْظُورًا قَتْلُهُ، مَعَ العِلْمِ بِأنَّ فِيها مَن يَسْتَحِقُّ القَتْلَ مِن مُرْتَدٍّ ومُلْحِدٍ وحَرْبِيٍّ؛ ومَن في دارِ الحَرْبِ يُسْتَباحُ قَتْلُهُ مَعَ ما فِيها مِن مُسْلِمٍ تاجِرٍ أوْ أسِيرٍ ؟
And this is not analogous to our issue, because the one performing ijtihad in our issue, it has become clear that he prayed towards a direction other than it. It is said to him: If this consideration were valid in differentiating between them, it would have been necessary not to permit the prayer of the entire group; because if the alignment with the Ka’bah is a measure of twenty cubits when one is directly facing it, then we have seen that the people of the East and the West, their prayers have been sufficient for them, despite the knowledge that those who were aligned with it are the few whose number falls short in proportion to the whole due to their smallness. And it is possible, along with that, that there is not among them anyone who is aligned with the Ka’bah, as he did not leave it out [of consideration], yet the prayer of all was sufficient. And the ruling of the general majority was not considered, despite the connection of rulings in principles to the general majority. Do you not see that the ruling concerning everyone in the Abode of Islam and the Abode of War is connected to the general majority, not the specific minority, to the extent that whoever is in the Abode of Islam, his killing is forbidden, despite the knowledge that within it are those who deserve to be killed, such as an apostate, a heretic, or a combatant? And whoever is in the Abode of War, his killing is permissible, despite what is within it of a Muslim merchant or a prisoner?
وكَذَلِكَ سائِرُ الأُصُولِ عَلى هَذا المِنهاجِ يُجْرى حُكْمُها، ولَمْ يَكُنْ لِلْأكْثَرِ الأعَمِّ حُكْمٌ في بُطْلانِ الصَّلاةِ مَعَ العِلْمِ بِأنَّهم عَلى غَيْرِ مُحاذاةِ الكَعْبَةِ، ثَبَتَ أنَّ الَّذِي كُلِّفَ كُلُّ واحِدٌ مِنهم في وقْتِهِ هو ما عِنْدَهُ أنَّهُ جِهَةُ الكَعْبَةِ وفي اجْتِهادِهِ في الحالِ الَّتِي يَسُوغُ الِاجْتِهادُ فِيها، وأنْ لا إعادَةَ عَلى واحِدٍ مِنهم في الثّانِي
And likewise, the rest of the principles, their ruling proceeds on this methodology, and the general majority did not have a ruling in the invalidation of the prayer despite the knowledge that they are not in alignment with the Ka’bah. It is established that what each one of them was tasked with in his time is what he holds to be the direction of the Ka’bah and in his ijtihad in the situation where ijtihad is permissible, and that there is no repetition upon any of them in the second instance [after discovering the error].
فَإنْ قِيلَ: فَأنْتَ تُوجِبُ الإعادَةَ عَلى مِن صَلّى بِاجْتِهادِهِ مَعَ إمْكانِ المَسْألَةِ عَنْها إذا تَبَيَّنَ لَهُ خِلافُها قِيلَ لَهُ: لَيْسَ هَذا مَوْضِعَ الِاجْتِهادِ مَعَ وُجُودِ مَن يَسْألُهُ عَنْها.
If it is said: But you obligate repetition upon one who prayed based on his ijtihad while having the possibility of asking about it, if it becomes clear to him that it was otherwise. It is said to him: This is not a situation for ijtihad when there is someone to ask about it.
وإنَّما أجَزْنا فِيما وصَفْنا صَلاةَ مَنِ اجْتَهَدَ في الحالِ الَّتِي يَسُوغُ الِاجْتِهادُ فِيها، وإذا وجَدَ مَن يَسْألُهُ عَنْ جِهَةِ الكَعْبَةِ لَمْ يُكَلَّفْ فِعْلَ الصَّلاةِ بِاجْتِهادِهِ وإنَّما كُلِّفَ المَسْألَةَ عَنْها ويَدُلُّ عَلى ما ذَكَرْنا أنَّهُ مَعْلُومٌ أنَّهُ مَن غابَ عَنْ حَضْرَةِ النَّبِيِّ ﷺ فَإنَّما يُؤَدِّي فَرْضَهُ بِاجْتِهادِهِ مَعَ تَجْوِيزِهِ أنْ يَكُونَ ذَلِكَ الفَرْضُ فِيهِ نَسْخٌ وقَدْ ثَبَتَ أنَّ أهْلَ قُباءَ كانُوا يُصَلُّونَ إلى بَيْتِ المَقْدِسِ، فَأتاهم آتٍ فَأخْبَرَهم أنَّ القِبْلَةَ قَدْ حُوِّلَتْ، فاسْتَدارُوا في صَلاتِهِمْ إلى الكَعْبَةِ وقَدْ كانُوا قَبْلَ ذَلِكَ مُسْتَدْبِرِينَ لَها؛ لِأنَّ مَنِ اسْتَقْبَلَ بَيْتِ المَقْدِسِ وهو بِالمَدِينَةِ فَهو مُسْتَدْبِرٌ لِلْكَعْبَةِ، ثُمَّ لَمْ يُؤْمَرُوا بِالإعادَةِ حِينَ فَعَلُوا بَعْضَ الصَّلاةِ إلى بَيْتِ المَقْدِسِ مَعَ وُرُودِ النَّسْخِ؛ إذِ الأغْلَبُ أنَّهُمُ ابْتَدَءُوا الصَّلاةَ بَعْدَ النَّسْخِ؛ لِأنَّ النَّسْخَ نَزَلَ عَلى النَّبِيِّ ﷺ وهو بِالمَدِينَةِ، ثُمَّ سارَ المُخْبِرُ إلى قُباءَ بَعْدَ النَّسْخِ وبَيْنَهُما نَحْوَ فَرْسَخٍ فَهَذا يَدُلُّ عَلى أنَّ ابْتِداءَ صَلاتِهِمْ كانَ بَعْدَ النَّسْخِ؛ لِامْتِناعِ أنْ يَطُولَ مُكْثُهم في الصَّلاةِ هَذِهِ المُدَّةَ، ولَوْ كانَ ابْتِداؤُها قَبْلَ النَّسْخِ كانَتْ دَلالَتُهُ قائِمَةً؛ لِأنَّهم فَعَلُوا بَعْضَ الصَّلاةِ إلى بَيْتِ المَقْدِسِ بَعْدَ النَّسْخِ.
We only permitted what we described for the prayer of one who performed ijtihad in a situation where ijtihad is permissible. And if he finds someone to ask about the direction of the Ka’bah, he is not tasked with performing the prayer by his ijtihad; rather, he is tasked with asking about it. And what indicates what we have mentioned is that it is known that whoever was absent from the presence of the Prophet ﷺ would only fulfill his obligation by his ijtihad, while considering it possible that this obligation might have been subject to abrogation. And it has been established that the people of Quba’ were praying towards Bayt al-Maqdis, then someone came to them and informed them that the Qibla had been changed, so they turned around in their prayer towards the Ka’bah. And before that, they had their backs to it; because whoever faces Bayt al-Maqdis while in Madinah has his back to the Ka’bah. Then they were not commanded to repeat [the prayer] when they had performed part of the prayer towards Bayt al-Maqdis despite the arrival of the abrogation; since it is most likely that they began the prayer after the abrogation. Because the abrogation was revealed to the Prophet ﷺ while he was in Madinah, then the informer traveled to Quba’ after the abrogation, and between them is about a Farsakh [league]. So this indicates that the beginning of their prayer was after the abrogation; because it is impossible that they would remain in prayer for this length of time. And even if its beginning was before the abrogation, its indication would still stand; because they performed part of the prayer towards Bayt al-Maqdis after the abrogation.
فَإنْ قِيلَ: إنَّما جازَ ذَلِكَ؛ لِأنَّهُمُ ابْتَدَءُوها قَبْلَ النَّسْخِ وكانَ ذَلِكَ فَرْضَهم ولَمْ يَكُنْ عَلَيْهِمْ فَرْضٌ غَيْرُهُ.
If it is said: That was only permissible because they began it before the abrogation, and that was their obligation, and there was no other obligation upon them.
قِيلَ لَهُ: وكَذَلِكَ المُجْتَهِدُ فَرْضُهُ ما أدّاهُ إلَيْهِ اجْتِهادُهُ لَيْسَ عَلَيْهِ فَرْضٌ غَيْرُهُ.
It is said to him: And likewise, the one performing ijtihad, his obligation is what his ijtihad leads him to; there is no other obligation upon him.
فَإنْ قِيلَ: إذا تَبَيَّنَ أنَّهُ صَلّى إلى غَيْرِ الكَعْبَةِ كانَ بِمَنزِلَةِ مَنِ اجْتَهَدَ في حُكْمِ حادِثَةٍ ثُمَّ وجَدَ النَّصَّ فِيهِ، فَيَبْطُلُ اجْتِهادُهُ مَعَ النَّصِّ قِيلَ لَهُ: لَيْسَ هَذا كَما ظَنَنْتَ؛ لِأنَّ النَّصَّ في جِهَةِ الكَعْبَةِ إنَّما هو في حالِ مُعايَنَتِها أوِ العِلْمِ بِها، ولَيْسَتْ لِلصَّلاةِ جِهَةٌ واحِدَةٌ يَتَوَجَّهُ إلَيْها المُصَلِّي، بَلْ سائِرُ الجِهاتِ لِلْمُصَلِّينَ عَلى حَسَبِ اخْتِلافِ أحْوالِهِمْ، فَمَن شاهَدَ الكَعْبَةَ أوْ عَلِمَ بِها وهو غائِبٌ عَنْها فَفَرْضُهُ الجِهَةُ الَّتِي يُمْكِنُهُ التَّوَجُّهُ إلَيْها ولَيْسَتِ الكَعْبَةُ جِهَةَ فَرْضِهِ، ومَنِ اشْتَبَهَتْ عَلَيْهِ الجِهَةُ فَفَرْضُهُ ما أدّاهُ إلَيْهِ اجْتِهادُهُ؛ فَقَوْلُكَ " إنَّهُ صارَ مِنَ الِاجْتِهادِ إلى النَّصِّ " خَطَأٌ؛ لِأنَّ جِهَةَ الكَعْبَةِ لَمْ تَكُنْ فَرْضَهُ في حالِ الِاجْتِهادِ، وإنَّما النَّصُّ في حالِ إمْكانِ التَّوَجُّهِ إلَيْها والعِلْمِ بِها وأيْضًا فَقَدْ كانَ لَهُ الِاجْتِهادُ مَعَ العِلْمِ بِالكَعْبَةِ والجَهْلِ بِجِهَتِها، فَلَوْ كانَ بِمَنزِلَةِ النَّصِّ لَما ساغَ الِاجْتِهادُ، مَعَ العِلْمِ بِأنَّ لِلَّهِ تَعالى نَصًّا عَلى الحُكْمِ، كَما لا يَسُوغُ الِاجْتِهادُ مَعَ العِلْمِ أنَّ لِلَّهِ تَعالى نَصًّا عَلى الحُكْمِ في حادِثَةٍ.
If it is said: If it becomes clear that he prayed towards a direction other than the Ka’bah, he is in the position of one who performed ijtihad in the ruling of a new case, then finds the text concerning it, so his ijtihad is nullified by the text. It is said to him: This is not as you have supposed; because the text regarding the direction of the Ka’bah is only in the situation of seeing it or having knowledge of it. And the prayer does not have a single direction towards which the one praying must turn; rather, all directions are for those praying according to their different situations. So whoever witnesses the Ka’bah or knows of it while being absent from it, his obligation is the direction he is able to turn towards, and the Ka’bah is not the direction of his obligation. And for one upon whom the direction is ambiguous, his obligation is what his ijtihad leads him to. So your statement “that he has moved from ijtihad to the text” is an error; because the direction of the Ka’bah was not his obligation in the state of ijtihad. The text is only in the state of being able to turn towards it and having knowledge of it. Also, he was permitted to perform ijtihad despite having knowledge of the Ka’bah but being ignorant of its direction. So if it were in the position of a text, ijtihad would not be permissible, despite knowing that Allah the Exalted has a text on the ruling, just as ijtihad is not permissible despite knowing that Allah the Exalted has a text on the ruling in a new case.
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