Tahdhīb al-Aḥkām

قال الشيخ رحمه الله والقبلة هي الكعبة الى قوله ومن أراد معرفتها في باقي الليل فليجعل الجدي على منكبه الايمن فانه يكون متوجها إليها قال الله تعالى قد نرى تقلب وجهك في السماء فلنولينك قبلة ترضيها فول وجهك شطر المسجد الحرام وحيث ما كنتم فولوا وجوهكم شطره وقال ومن حيث خرجت فول وجهك شطر المسجد الحرام وانه للحق من ربك وما الله بغافل عما تعملون وقال ومن حيث خرجت فول وجهك شطر المسجد الحرام وحيث ما كنتم فولوا وجوهكم شطره فأوجب الله تعالى بظاهر اللفظ التوجه نحو المسجد الحرام لمن نأى عن المسجد الحرام والمراد بالشطر هاهنا النحو قال هذيلاق وللامزنباعأقريصدورالعيسشطربنيتميم وقا للفيط الاياديفقدأظلكممنشطرثغركمهوللهظلمتغشاكمقطعا

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "The qiblah is the Ka’bah," up to his statement: "And whoever wishes to determine its direction during the rest of the night, let him place the constellation of al-Jady (Polaris) on his right shoulder, for he will be facing it." Allah (swt), the Exalted, said: ‘"Indeed We see the turning of your face toward the heaven, so We shall surely turn you to a qiblah that pleases you. So turn your face toward al-Masjid al-Haram. And wherever you are, turn your faces toward it."‘ (Surah Baqarah 2:144) And He (swt) said: ‘"And from wherever you set out, turn your face toward al-Masjid al-Haram, and indeed, it is the truth from your Lord. And Allah (swt) is not unaware of what you do."‘ (Surah Baqarah 2:149) And He (swt) said: ‘"And from wherever you set out, turn your face toward al-Masjid al-Haram. And wherever you are, turn your faces toward it."‘ (Surah Baqarah 2:150) So Allah (swt), the Exalted, has obligated by the apparent meaning of these words the facing of al-Masjid al-Haram for those who are far from it. The meaning of ‘shatr’ here is "direction" or "toward." Hudhail said: "I say to Umm Zunba’: Lead the breasts of the camels toward (shatr) Banu Tamim." And Lafit al-Ayadi said: "So a terror has overshadowed you from the direction (shatr) of your frontier, A darkness that covers you with layers."

عَلِيُّ بْنُ اَلْحَسَنِ اَلطَّاطَرِيُّ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنِ اِبْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ« فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً» قَالَ« أَمَرَهُ أَنْ يُقِيمَ وَجْهَهُ لِلْقِبْلَةِ لَيْسَ فِيهِ شَيْءٌ مِنْ عِبَادَةِ اَلْأَوْثَانِ خَالِصاً مُخْلِصاً»

Narrated by Ali ibn al-Hasan al-Tatari from Muhammad ibn Abi Hamzah from Ibn Muskan from Abu Basir from Abu Abdillah (a.s), who said: I asked Him (a.s) about the saying of Allah (swt), Mighty and Majestic: ‘"So set your face toward the religion, upright (hanifan)."‘ (Surah Rum 30:30) Imam (a.s) said: "He (swt) commanded him to direct his face toward the qiblah, with nothing of idol worship in it, purely and sincerely (for Allah (swt))."

وَ عَنْهُ عَنِ اِبْنِ أَبِي حَمْزَةَ عَنِ اِبْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ« وَ أَقِيمُوا وُجُوهَكُمْ عِنْدَ كُلِّ مَسْجِدٍ» قَالَ« هَذِهِ اَلْقِبْلَةُ أَيْضاً»

Narrated from him from Ibn Abi Hamzah from Ibn Muskan from Abu Basir from Abu Abdillah (a.s), who said: I asked Him (a.s) about the saying of Allah (swt), Mighty and Majestic: ‘"And direct your faces at every place of worship."‘ (Surah A'raf 7:29) Imam (a.s) said: "This also refers to the qiblah."

وَ عَنْهُ عَنِ اِبْنِ أَبِي حَمْزَةَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ مَتَى صُرِفَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ إِلَى اَلْكَعْبَةِ فَقَالَ« بَعْدَ رُجُوعِهِ مِنْ بَدْرٍ

Narrated from him from Ibn Abi Hamzah from Mu’awiyah ibn ‘Ammar from Abu Abdillah (a.s), who said: I said to Him (a.s): "When was the Messenger of Allah (swt), may Allah (swt) bless him and his family, turned toward the Ka’bah?" Imam (a.s) said: "After his return from Badr."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي قَوْلِهِ تَعَالَى« وَأَقِيمُوا وُجُوهَكُمْ عِنْدَ كُلِّ مَسْجِدٍ» قَالَ« مَسَاجِدُ مُحْدَثَةٌ فَأُمِرُوا أَنْ يُقِيمُوا وُجُوهَهُمْ« شَطْرَ اَلْمَسْجِدِ اَلْحَرٰامِ»

Narrated by Muhammad ibn Ali ibn Mahbub from Ahmad from al-Hasan ibn Ali ibn Faddal from Abu Jamilah from Muhammad ibn Ali al-Halabi: Abu Abdillah (a.s) (was asked) regarding the saying of the Exalted: ‘"And direct your faces at every place of worship,"‘ (Surah A'raf 7:29) Imam (a.s) said: "Newly built mosques, so they were commanded to direct their faces ‘toward al-Masjid al-Haram’."

اَلطَّاطَرِيُّ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنِ اِبْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ قَوْلِهِ تَعَالَى« وَ مٰا جَعَلْنَا اَلْقِبْلَةَ اَلَّتِي كُنْتَ عَلَيْهٰا إِلاّٰ لِنَعْلَمَ مَنْ يَتَّبِعُ اَلرَّسُولَ مِمَّنْ يَنْقَلِبُ عَلىٰ عَقِبَيْهِ» أَمَرَهُ بِهِ قَالَ «نَعَمْ إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ كَانَ يُقَلِّبُ وَجْهَهُ فِي اَلسَّمَاءِ فَعَلِمَ اَللَّهُ عَزَّ وَ جَلَّ مَا فِي نَفْسِهِ فَقَالَ« قَدْ نَرىٰ تَقَلُّبَ وَجْهِكَ فِي اَلسَّمٰاءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضٰاهٰا»

Narrated by al-Tatari from Muhammad ibn Abi Hamzah from Ibn Muskan from Abu Basir from Abu Abdillah (a.s), who said: I asked Him (a.s) about the saying of the Exalted: ‘"And We did not make the qiblah which you were upon except that We might know who follows the Messenger from those who turn back on their heels"’ (Surah Baqarah 2:143). Was He (saws) commanded with it?” Imam (a.s) said: "Yes. Indeed, the Messenger of Allah (swt), may Allah (swt) bless him and his family, used to turn His (saws) face toward the sky, and Allah (swt), Mighty and Majestic, knew what was in His (saws) soul, so He (swt) said: ‘'Indeed, We see the turning of your face toward the sky, so We shall surely turn you to a qiblah that pleases you.'’" (Surah Baqarah 2:144)

وَعَنْهُ عَنْ وُهَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ: فِي قَوْلِهِ تَعَالَى« سَيَقُولُ اَلسُّفَهٰاءُ مِنَ اَلنّٰاسِ مٰا وَلاّٰهُمْ عَنْ قِبْلَتِهِمُ اَلَّتِي كٰانُوا عَلَيْهٰا قُلْ لِلّٰهِ اَلْمَشْرِقُ وَ اَلْمَغْرِبُ يَهْدِي مَنْ يَشٰاءُ إِلىٰ صِرٰاطٍ مُسْتَقِيمٍ» فَقُلْتُ لَهُ اَللَّهُ أَمَرَهُ أَنْ يُصَلِّيَ إِلَى اَلْبَيْتِ اَلْمُقَدَّسِ قَالَ« نَعَمْ أَ لاَ تَرَى أَنَّ اَللَّهَ تَعَالَى يَقُولُ« وَ مٰا جَعَلْنَا اَلْقِبْلَةَ اَلَّتِي كُنْتَ عَلَيْهٰا إِلاّٰ لِنَعْلَمَ مَنْ يَتَّبِعُ اَلرَّسُولَ مِمَّنْ يَنْقَلِبُ عَلىٰ عَقِبَيْهِ وَإِنْ كٰانَتْ لَكَبِيرَةً إِلاّٰ عَلَى اَلَّذِينَ هَدَى اَللّٰهُ وَمٰا كٰانَ اَللّٰهُ لِيُضِيعَ إِيمٰانَكُمْ إِنَّ اَللّٰهَ بِالنّٰاسِ لَرَؤُفٌ رَحِيمٌ»» قَالَ« إِنَّ بَنِي عَبْدِ اَلْأَشْهَلِ أَتَوْهُمْ وَ هُمْ فِي اَلصَّلاَةِ وَ قَدْ صَلَّوْا رَكْعَتَيْنِ إِلَى بَيْتِ اَلْمَقْدِسِ فَقِيلَ لَهُمْ إِنَّ نَبِيَّكُمْ قَدْ صُرِفَ إِلَى اَلْكَعْبَةِ فَتَحَوَّلَ اَلنِّسَاءُ مَكَانَ اَلرِّجَالِ وَ اَلرِّجَالُ مَكَانَ اَلنِّسَاءِ وَ جَعَلُوا اَلرَّكْعَتَيْنِ اَلْبَاقِيَتَيْنِ إِلَى اَلْكَعْبَةِ فَصَلَّوْا صَلاَةً وَاحِدَةً إِلَى قِبْلَتَيْنِ فَلِذَلِكَ سُمِّيَ مَسْجِدُهُمْ مَسْجِدَ اَلْقِبْلَتَيْنِ»

Narrated from him from Wuhayb from Abu Basir from one of the two (Imams (a.s)), peace be upon them: (Imam (a.s) was asked) regarding the saying of the Exalted: ‘"The foolish among the people will say: What has turned them away from their qiblah, which they were upon? Say: To Allah (swt) belong the East and the West. He guides whom He wills to a straight path."’ (Surah Baqarah 2:142) I (Abu Basir) said to Him (a.s): "Did Allah (swt) command Him (saws) to pray toward Bayt al-Maqdis (Jerusalem)?" Imam (a.s) said: "Yes. Do you not see that Allah (swt), the Exalted, says: ‘'And We did not make the qiblah which you were upon except that We might know who follows the Messenger from those who turn back on their heels. And indeed, it was difficult except for those whom Allah (swt) has guided. And Allah (swt) would never let your faith go to waste. Indeed, Allah (swt) is Kind and Merciful to the people.'‘" (Surah Baqarah 2:143) Imam (a.s) said: "The tribe of Banu Abd al-Ashhal came to them while they were in prayer and had already prayed two rak’ahs facing Bayt al-Maqdis. It was said to them, 'Indeed, your Prophet has now been directed toward the Ka’bah.' So the women switched places with the men, and the men switched places with the women, and they made the remaining two rak’ahs facing the Ka’bah. Thus, they prayed one prayer toward two qiblahs. For that reason, their mosque was named 'Masjid al-Qiblatayn' (the Mosque of the Two Qiblahs)."

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلْحَسَنِ بْنِ اَلْحُسَيْنِ عَنْ عُبَيْدِ اَللَّهِ بْنِ مُحَمَّدٍ اَلْحَجَّالِ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« أَنَّ اَللَّهَ تَعَالَى جَعَلَ اَلْكَعْبَةَ قِبْلَةً لِأَهْلِ اَلْمَسْجِدِ وَجَعَلَ اَلْمَسْجِدَ قِبْلَةً لِأَهْلِ اَلْحَرَمِ وَجَعَلَ اَلْحَرَمَ قِبْلَةً لِأَهْلِ اَلدُّنْيَا»

Narrated by Muhammad ibn Ahmad ibn Yahya from al-Hasan ibn al-Husayn from ‘Ubaydullah ibn Muhammad al-Hajjal from some of his men: Abu Abdillah (a.s) said: "Indeed, Allah (swt), the Exalted, made the Ka’bah the qiblah for the people of the Masjid, and made the Masjid the qiblah for the people of the Haram, and made the Haram the qiblah for the people of the world."

أَبُو اَلْعَبَّاسِ اِبْنُ عُقْدَةَ عَنِ اَلْحُسَيْنِ بْنِ مُحَمَّدِ بْنِ حَازِمٍ قَالَ حَدَّثَنَا تَغْلِبُ بْنُ اَلضَّحَّاكِ قَالَ حَدَّثَنَا بِشْرُ بْنُ جَعْفَرٍ اَلْجُعْفِيُّ أَبُو اَلْوَلِيدِ قَالَ سَمِعْتُ جَعْفَرَ بْنَ مُحَمَّدٍ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« اَلْبَيْتُ قِبْلَةٌ لِأَهْلِ اَلْمَسْجِدِ وَ اَلْمَسْجِدُ قِبْلَةٌ لِأَهْلِ اَلْحَرَمِ وَ اَلْحَرَمُ قِبْلَةٌ لِلنَّاسِ جَمِيعاً»

Narrated by Abu al-Abbas Ibn ‘Uqdah from al-Husayn ibn Muhammad ibn Hazim, who said: Taghlib ibn al-Dahhak narrated to us, who said: Bishr ibn Ja’far al-Ju’fi Abu al-Walid narrated to us, who said: I (Bishr ibn Ja’far) heard (Imam) Ja’far ibn Muhammad (a.s), peace be upon him, say: "The House (Ka’bah) is the qiblah for the people of the Mosque, and the Mosque is the qiblah for the people of the Haram, and the Haram is the qiblah for all people."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ رَفَعَهُ قَالَ: قِيلَ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ لِمَ صَارَ اَلرَّجُلُ يَنْحَرِفُ فِي اَلصَّلاَةِ إِلَى اَلْيَسَارِ فَقَالَ« لِأَنَّ لِلْكَعْبَةِ سِتَّةَ حُدُودٍ أَرْبَعَةٌ مِنْهَا عَلَى يَسَارِكَ وَ اِثْنَانِ مِنْهَا عَلَى يَمِينِكَ فَمِنْ أَجْلِ ذَلِكَ وَقَعَ اَلتَّحْرِيفُ عَلَى اَلْيَسَارِ»

Narrated by Muhammad ibn Ya’qub from Ali ibn Muhammad, who raised it, said: It was said to Abu Abdillah (a.s): "Why does a person turn slightly to the left during prayer?" Imam (a.s) said: "Because the Ka’bah has six sides, four of them are on your left and two of them are on your right. Therefore, the slight turning is toward the left."

وَ سَأَلَ اَلْمُفَضَّلُ بْنُ عُمَرَ أَبَا عَبْدِ اَللَّهِ عَ: عَنِ اَلتَّحْرِيفِ لِأَصْحَابِنَا ذَاتَ اَلْيَسَارِ عَنِ اَلْقِبْلَةِ وَ عَنِ اَلسَّبَبِ فِيهِ فَقَالَ «إِنَّ اَلْحَجَرَ اَلْأَسْوَدَ لَمَّا أُنْزِلَ بِهِ مِنَ اَلْجَنَّةِ وَ وُضِعَ فِي مَوْضِعِهِ جُعِلَ أَنْصَابُ اَلْحَرَمِ مِنْ حَيْثُ يَلْحَقُهُ اَلنُّورُ نُورُ اَلْحَجَرِ فَهِيَ عَنْ يَمِينِ اَلْكَعْبَةِ أَرْبَعَةُ أَمْيَالٍ وَ عَنْ يَسَارِهَا ثَمَانِيَةُ أَمْيَالٍ كُلُّهُ اِثْنَا عَشَرَ مِيلاً فَإِذَا اِنْحَرَفَ اَلْإِنْسَانُ ذَاتَ اَلْيَمِينِ خَرَجَ عَنْ حَدِّ اَلْقِبْلَةِ لِقِلَّةِ أَنْصَابِ اَلْحَرَمِ وَ إِذَا اِنْحَرَفَ ذَاتَ اَلْيَسَارِ لَمْ يَكُنْ خَارِجاً عَنْ حَدِّ اَلْقِبْلَةِ»

Al-Mufaddal ibn ‘Umar asked Abu Abdillah (a.s) about the slight turning to the left from the qiblah by our companions and about the reason for it. Imam (a.s) said: "Indeed, when the Black Stone was brought down from Paradise and placed in its position, the boundaries (ansab) of the Haram were set according to the extent reached by the light, the light of the Stone. So the boundary on the right side of the Ka’bah is four miles, and on its left side is eight miles, altogether twelve miles. Therefore, if a person turns to the right, he exits the boundary of the qiblah due to the shorter extent of the Haram markers on that side. But if he turns to the left, he is not outside the boundary of the qiblah."

اَلطَّاطَرِيُّ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ عَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْقِبْلَةِ قَالَ« ضَعِ اَلْجَدْيَ فِي قَفَاكَ وَ صَلِّ»

Narrated by al-Tatari from Ja’far ibn Sama’ah from al-’Alaʾ ibn Razin from Muhammad ibn Muslim from one of the two (Imams (a.s)), peace be upon them, who said: I asked Him (a.s) about the qiblah. Imam (a.s) said: "Place al-Jady (the Pole Star) behind you and pray."

قال الشيخ رحمه الله وإذا اطبقت السماء بالغيم فلم يجد الانسان دليلا عليها بالشمس والنجوم فليصل الى أربع جهات وان لم يقدر على ذلك لسبب من الاسباب المانعة من الصلاة أربع مرات فليصل الى أي جهة شاء وذلك مجز مع الاضطرار

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "And if the sky is completely covered with clouds and a person cannot determine the qiblah by means of the sun or stars, then he should pray facing all four directions. And if he is unable to do so due to any reason that prevents him from praying four times, then he should pray facing whichever direction he chooses, and that is sufficient in a state of necessity."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْعَبَّاسِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ إِسْمَاعِيلَ بْنِ عَبَّادٍ عَنْ خِرَاشٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّ هَؤُلاَءِ اَلْمُخَالِفِينَ عَلَيْنَا يَقُولُونَ إِذَا أُطْبِقَتْ عَلَيْنَا أَوْ أَظْلَمَتْ فَلَمْ نَعْرِفِ اَلسَّمَاءَ كُنَّا وَ أَنْتُمْ سَوَاءً فِي اَلاِجْتِهَادِ فَقَالَ« لَيْسَ كَمَا يَقُولُونَ إِذَا كَانَ ذَلِكَ فَلْيُصَلَّ لِأَرْبَعِ وُجُوهٍ»

Narrated by Muhammad ibn Ali ibn Mahbub from al-Abbas from Abdullah ibn al-Mughirah from Isma’il ibn Abbad from Khirash from one of our companions from Abu Abdillah (a.s), who said: I said to Him (a.s): "May I be your ransom, these opponents of ours say that when the sky is covered or darkened so we cannot recognize the direction of the sky, we and you are the same in exercising ijtihad (independent judgment)." Imam (a.s) said: "It is not as they say. When that happens, then one must pray in four directions."

وَ رَوَى اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ إِسْمَاعِيلَ بْنِ عَبَّادٍ عَنْ خِرَاشٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَ: مِثْلَهُ.

Narrated by al-Husayn ibn Sa’id from Isma’il ibn ‘Abbad from Khirash from one of our companions from Abu Abdillah (a.s): the same (report).

فأما ما يدل على ان التحري يجزي عند الضرورة ما رواه

As for what indicates that estimation (taharri) is sufficient in cases of necessity, it is what has been narrated:

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ:« يُجْزِي اَلتَّحَرِّي أَبَداً إِذَا لَمْ يُعْلَمْ أَيْنَ وَجْهُ اَلْقِبْلَةِ»

Narrated by Muhammad ibn Ya’qub from Muhammad ibn Yahya from Ahmad ibn Muhammad from Hammad from Hariz from Zurarah, who said: Abu Ja’far (a.s) said: "Estimation (taharri) is always sufficient when the direction of the qiblah is not known."

وَعَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ اَلصَّلاَةِ بِاللَّيْلِ وَ اَلنَّهَارِ إِذَا لَمْ تُرَ اَلشَّمْسُ وَ لاَ اَلْقَمَرُ وَ لاَ اَلنُّجُومُ قَالَ« اِجْتَهِدْ رَأْيَكَ وَ تَعَمَّدِ اَلْقِبْلَةَ جُهْدَكَ»

Narrated Muhammad ibn Yahya from Muhammad ibn al-Husayn from Uthman ibn ‘Isa from Sama’ah, said: I asked Him (a.s) about praying during the night and the day when neither the sun, nor the moon, nor the stars can be seen. Imam (a.s) said: "Exert your reasoning and aim toward the qiblah as best you can."

الحسين بن سعيد عن الحسن عن زرعة عن سماعة قال سألته عن الصلاة بالليل والنهار إذا لم تر الشمس ولا القمر ولا النجوم قال تجتهد رأيك وتعمد القبلة جهدك

Narrated by al-Husayn ibn Sa’id from al-Hasan from Zur’ah from Sama’ah, who said: I asked Him (a.s) about prayer during the night and day when neither the sun, nor the moon, nor the stars are visible. Imam (a.s) said: "Exert your reasoning and aim toward the qiblah as best you can."

وليس لاحد أن يقول لم حملتم هذه الاخبار على حال الاضطرار دون حال الاختيار؟ وهلا جاز التحرى في كل وقت التبس فيه القبلة؟ لانا متى لم نحمل هذه الاخبار على حال الاضطرار لم يكن لما قدمناه من الخبرين بأنه يصلي الى أربع جهات معنى لان على مقتضى ظاهر هذه الاحاديث يجزي التحري ولا يحتاج في حال أن يصلي الى أربع جهات فيسقط متضمنهما جملة وإذا حملنا هذه الاخبار على حال الضرورة وذينك الحديثين على حال الاختيار نكون قد جمعنا بينها على وجه لا تنافي بينها والذي يدل على ما قلناه من أن المراد بهذه الاخبار حال الاضطرار دون حال الاختيار

And no one has the right to say: ‘Why have you interpreted these narrations as applying only to a state of necessity and not also to a state of choice? Why should estimation (taharri) not be permissible at any time when the direction of the qiblah is uncertain?’ Because, if we do not interpret these narrations as referring to a state of necessity, then the two previously mentioned reports, that one should pray toward four directions, would have no meaning. According to the apparent sense of these hadiths, taharri would be sufficient, and there would be no need to pray in four directions, thus their content would be entirely negated. However, if we interpret these narrations as applying to a case of necessity, and those two reports as referring to the state of choice, then we will have reconciled them in a way that avoids contradiction. And what supports what we have said, that the meaning of these narrations is in cases of necessity, not choice, is the following:

مَا رَوَاهُ اَلطَّاطَرِيُّ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ حَمَّادٍ عَنْ عَمْرِو بْنِ يَحْيَى قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ صَلَّى عَلَى غَيْرِ اَلْقِبْلَةِ ثُمَّ تَبَيَّنَتْ لَهُ اَلْقِبْلَةُ وَقَدْ دَخَلَ فِي وَقْتِ صَلاَةٍ أُخْرَى قَالَ« يُعِيدُهَا قَبْلَ أَنْ يُصَلِّيَ هَذِهِ اَلَّتِي قَدْ دَخَلَ وَقْتُهَا»

Narrated by al-Tatari from Muhammad ibn Ziyad from Hammad from ‘Amr ibn Yahya, who said: I asked Abu Abdillah (a.s) about a man who prayed not facing the qiblah, and then the correct direction of the qiblah became clear to him after he had entered the time of another prayer. Imam (a.s) said: "He must repeat that prayer before performing the one whose time has now entered."

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ مَعْمَرِ بْنِ يَحْيَى قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ صَلَّى عَلَى غَيْرِ اَلْقِبْلَةِ ثُمَّ تَبَيَّنَ لَهُ اَلْقِبْلَةُ وَقَدْ دَخَلَ وَقْتُ صَلاَةٍ أُخْرَى قَالَ« يُصَلِّيهَا قَبْلَ أَنْ يُصَلِّيَ هَذِهِ اَلَّتِي دَخَلَ وَقْتُهَا إِلاَّ أَنْ يَخَافَ فَوْتَ اَلَّتِي دَخَلَ وَقْتُهَا» فلو لم يكن المراد بتلك الاحاديث حال الاضطرار لم يكن لايجاب الاعادة بعد خروج الوقت معنى حسب ما تضمنه هذان الخبران لان ظاهرهما يقضي انه متى تحرى القبلة وصلى ثم خرج الوقت فانه اجزأت صلاته

Narrated from him from Muhammad ibn Ziyad from Hammad ibn Uthman from Ma’mar ibn Yahya, who said: I asked Abu Abdillah (a.s) about a man who prayed not facing the qiblah, and then the correct direction of the qiblah became clear to him after the time of another prayer had entered. Imam (a.s) said: "He should repeat the former prayer before performing the one whose time has entered, unless he fears missing the one whose time has now entered."

قال الشيخ رحمه الله ومن اخطأ القبلة أو سها عنها ثم عرف ذلك والوقت باق أعاد فان عرفه بعد خروج الوقت لم يكن عليه اعادة فيما مضى اللهم إلا أن يكون قد صلى مستدبر القبلة فيجب عليه حينئذ اعادة الصلاة كان الوقت باقيا أو منقضيا

So if the meaning of those hadiths were not referring to a state of necessity, then the requirement to repeat the prayer after the time has passed, as these two narrations indicate, would have no meaning. Because their apparent meaning implies that whenever a person estimates the direction of the qiblah (taharra al-qiblah) and performs the prayer, and then the time exits, his prayer is valid. The Shaykh (Al-Mufid), may Allah (swt) support him, said: "And whoever errs in the direction of the qiblah or forgets it, then realizes it while the time remains, he must repeat (the prayer). But if he realizes it after the time has passed, there is no obligation upon him to repeat what has passed, except if he had prayed with his back to the qiblah, in which case he must repeat the prayer, whether the time remains or has ended."

عَلِيُّ بْنُ مَهْزِيَارَ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا صَلَّيْتَ وَ أَنْتَ عَلَى غَيْرِ اَلْقِبْلَةِ وَ اِسْتَبَانَ لَكَ أَنَّكَ صَلَّيْتَ وَ أَنْتَ عَلَى غَيْرِ اَلْقِبْلَةِ وَ أَنْتَ فِي وَقْتٍ فَأَعِدْ وَ إِنْ فَاتَكَ اَلْوَقْتُ فَلاَ تُعِدْ»

Narrated by Ali ibn Mahzyar from Fadalah ibn Ayyub from Abd al-Rahman ibn Abi Abdillah Abu Abdillah (a.s) said: "If you pray while not facing the qiblah, and it becomes clear to you that you prayed not facing the qiblah while still within the time (of that prayer), then repeat it. But if the time has passed, then do not repeat it."

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَ اَلرَّجُلُ يَكُونُ فِي قَفْرٍ مِنَ اَلْأَرْضِ فِي يَوْمِ غَيْمٍ فَيُصَلِّي لِغَيْرِ اَلْقِبْلَةِ ثُمَّ يُصْحِي فَيَعْلَمُ أَنَّهُ صَلَّى لِغَيْرِ اَلْقِبْلَةِ كَيْفَ يَصْنَعُ قَالَ« إِنْ كَانَ فِي وَقْتٍ فَلْيُعِدْ صَلاَتَهُ وَ إِنْ كَانَ مَضَى اَلْوَقْتُ فَحَسْبُهُ اِجْتِهَادُهُ»

Narrated from him from Muhammad ibn Yahya from Ahmad ibn Muhammad from Ibn Abi ‘Umayr from Hisham ibn Salim from Sulayman ibn Khalid, who said: I said to Abu Abdillah (a.s): "A man is in a remote land on a cloudy day and prays not facing the qiblah, then the sky clears and he realizes that he prayed in the wrong direction, what should he do?" Imam (a.s) said: "If he is still within the time (of that prayer), then he should repeat his prayer. But if the time has passed, then his effort (ijtihad) suffices him."

اَلطَّاطَرِيُّ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ عَبْدِ اَللَّهِ بْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَ: مِثْلَهُ.

Narrated by al-Tatari from Muhammad ibn Abi Hamzah from Abdullah ibn Muskan from Sulayman ibn Khalid from Abu Abdillah (a.s): the same (report).

وعنه عن محمد بن زياد عن أبان بن عثمان عن عبد الرحمن ابن أبي عبد الله عن أبي عبد الله عليه السلام قال قال أبو عبد الله عليه السلام إذا صليت وأنت على غير القبلة واستبان لك انك على غير القبلة وأنت في وقت فأعد وان فاتك فلا تعد

Narrated from him from Muhammad ibn Ziyad from Aban ibn Uthman from Abd al-Rahman ibn Abi Abdillah from Abu Abdillah (a.s), who said: Abu Abdillah (a.s) said: "If you pray while not facing the qiblah, and it becomes clear to you that you were not facing the qiblah while you are still within the time (of that prayer), then repeat it. But if the time has passed, then do not repeat it."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ يَعْقُوبَ بْنِ يَقْطِينٍ قَالَ: سَأَلْتُ عَبْداً صَالِحاً عَنْ رَجُلٍ صَلَّى فِي يَوْمِ سَحَابٍ عَلَى غَيْرِ اَلْقِبْلَةِ ثُمَّ طَلَعَتِ اَلشَّمْسُ وَ هُوَ فِي وَقْتٍ أَ يُعِيدُ اَلصَّلاَةَ إِذَا كَانَ قَدْ صَلَّى عَلَى غَيْرِ اَلْقِبْلَةِ وَإِنْ كَانَ قَدْ تَحَرَّى اَلْقِبْلَةَ بِجُهْدِهِ أَ تُجْزِيهِ صَلاَتُهُ فَقَالَ« يُعِيدُ مَا كَانَ فِي وَقْتٍ فَإِذَا ذَهَبَ اَلْوَقْتُ فَلاَ إِعَادَةَ عَلَيْهِ»

Narrated by Muhammad ibn Ali ibn Mahbub from Muhammad ibn al-Husayn from Ya’qub ibn Yaqtin, who said: I asked the Righteous Servant (Abd Salih (a.s)) about a man who prayed on a cloudy day not facing the qiblah, and then the sun rose while he was still within the prayer time. Should he repeat the prayer if he had prayed not facing the qiblah, even if he had made his best effort to determine its direction? Does his prayer suffice him? Imam (a.s) said: "He must repeat what was within the time. But once the time has passed, there is no repetition upon him."

عَنْهُ عَنْ أَحْمَدَ عَنِ اَلْحُسَيْنِ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا صَلَّيْتَ عَلَى غَيْرِ اَلْقِبْلَةِ فَاسْتَبَانَ لَكَ قَبْلَ أَنْ تُصْبِحَ أَنَّكَ صَلَّيْتَ عَلَى غَيْرِ اَلْقِبْلَةِ فَأَعِدْ صَلاَتَكَ»

Narrated from him from Ahmad from al-Husayn from Fadalah from Aban from Zurarah: Abu Ja’far (a.s) said: "If you prayed not facing the qiblah, and it becomes clear to you before morning that you had prayed not facing the qiblah, then repeat your prayer."

عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنِ اَلْحَجَّالِ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ اَلرَّجُلُ يَقُومُ فِي اَلصَّلاَةِ ثُمَّ يَنْظُرُ بَعْدَ مَا فَرَغَ فَيَرَى أَنَّهُ قَدِ اِنْحَرَفَ عَنِ اَلْقِبْلَةِ يَمِيناً وَ شِمَالاً قَالَ« قَدْ مَضَتْ صَلاَتُهُ وَ مَا بَيْنَ اَلْمَشْرِقِ وَ اَلْمَغْرِبِ قِبْلَةٌ»

Narrated from him from Muhammad ibn al-Husayn from al-Hajjal from Tha’labah ibn Maymun from Mu’awiyah ibn ‘Ammar from Abu Abdillah (a.s), who said: I said (to Imam (a.s)): "A man stands in prayer, and then after finishing he notices that he had deviated from the qiblah to the right or to the left." Imam (a.s) said: "His prayer is valid. What lies between the East and the West is qiblah."

عَنْهُ عَنْ أَحْمَدَ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنِ اَلْقَاسِمِ بْنِ اَلْوَلِيدِ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ تَبَيَّنَ لَهُ وَ هُوَ فِي اَلصَّلاَةِ أَنَّهُ عَلَى غَيْرِ اَلْقِبْلَةِ قَالَ« يَسْتَقْبِلُهَا إِذَا أُثْبِتَ ذَلِكَ وَ إِنْ كَانَ قَدْ فَرَغَ مِنْهَا فَلاَ يُعِيدُهَا»

Narrated from him from Ahmad from his father from Abdullah ibn al-Mughirah from al-Qasim ibn al-Walid, who said: I asked him about a man who realizes during his prayer that he is not facing the qiblah. Imam (a.s) said: "He should turn toward it if that is confirmed. But if he has already finished the prayer, then he does not need to repeat it."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ صَلَّى عَلَى غَيْرِ اَلْقِبْلَةِ فَيَعْلَمُ وَ هُوَ فِي اَلصَّلاَةِ قَبْلَ أَنْ يَفْرُغَ مِنْ صَلاَتِهِ قَالَ« إِنْ كَانَ مُتَوَجِّهاً فِيمَا بَيْنَ اَلْمَشْرِقِ وَ اَلْمَغْرِبِ فَلْيُحَوِّلْ وَجْهَهُ إِلَى اَلْقِبْلَةِ حِينَ يَعْلَمُ وَ إِنْ كَانَ مُتَوَجِّهاً إِلَى دُبُرِ اَلْقِبْلَةِ فَلْيَقْطَعْ ثُمَّ يُحَوِّلُ وَجْهَهُ إِلَى اَلْقِبْلَةِ ثُمَّ يَفْتَتِحُ اَلصَّلاَةَ»

Narrated by Muhammad ibn Ya’qub from Muhammad ibn Yahya from Muhammad ibn Ahmad ibn Yahya from Ahmad ibn al-Hasan ibn Ali from ‘Amr ibn Sa’id from Musaddiq ibn Sadaqah from ‘Ammar ibn Musa al-Sabati: Abu Abdillah (a.s) (was asked) regarding a man who prayed not facing the qiblah, and he realizes this while still in his prayer, before completing it. Imam (a.s) said: "If he is facing a direction between the East and the West, then he should turn his face toward the qiblah when he becomes aware. But if he is facing the opposite of the qiblah (his back toward it), then he should stop the prayer, then turn his face toward the qiblah, and then begin the prayer anew."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ اَلْحُصَيْنِ قَالَ: كَتَبْتُ إِلَى عَبْدٍ صَالِحٍ عَلَيْهِ اَلسَّلاَمُ اَلرَّجُلُ يُصَلِّي فِي يَوْمِ غَيْمٍ فِي فَلاَةٍ مِنَ اَلْأَرْضِ وَ لاَ يَعْرِفُ اَلْقِبْلَةَ فَيُصَلِّي حَتَّى إِذَا فَرَغَ مِنْ صَلاَتِهِ بَدَتْ لَهُ اَلشَّمْسُ فَإِذَا هُوَ قَدْ صَلَّى لِغَيْرِ اَلْقِبْلَةِ أَ يَعْتَدُّ بِصَلاَتِهِ أَمْ يُعِيدُهَا فَكَتَبَ« يُعِيدُهَا مَا لَمْ يَفُتْهُ اَلْوَقْتُ أَوَ لَمْ يَعْلَمْ أَنَّ اَللَّهَ يَقُولُ وَقَوْلُهُ اَلْحَقُّ« فَأَيْنَمٰا تُوَلُّوا فَثَمَّ وَجْهُ اَللّٰهِ»

Narrated by al-Husayn ibn Sa’id from Muhammad ibn al-Husayn, who said: I (Muhammad ibn al-Husayn) wrote to the Righteous Servant (Abd Salih (a.s)), peace be upon him, asking; “A man prays on a cloudy day in an open desert and does not know the direction of the qiblah, so he prays, and then after finishing his prayer, the sun appears and he realizes that he had prayed in the wrong direction. Should he count his prayer as valid, or must he repeat it?” He (a.s), peace be upon him, wrote in reply: "He should repeat it, as long as the time has not passed. Do you not know that Allah (swt) says, and His (swt) word is the truth, ‘So wherever you turn, there is the Face of Allah (swt)’?" (Surah Baqarah 2:115)