Abu Dawud

1045. Commentary:
➊ Abrogation of rulings is established in Islam, and until knowledge of it is attained, no one is held accountable for it.
➋ The report of a single trustworthy individual is also acceptable, which is technically termed as "khabar wahid" (solitary report).
➌ If, out of ignorance, prayer is performed facing the qiblah, then it is valid.
➍ Out of necessity, a person who is not praying may instruct someone who is praying, even during the prayer.
➎ Such instruction does not invalidate the prayer of the one praying. «والله اعلم»

Hadith Commentary: Benefits and Issues:

The Noble Prophet sallallahu alayhi wa sallam, before the migration, used to pray in Makkah Mukarramah in such a way that his face would be towards both the Baytullah (Ka'bah) and Bayt al-Maqdis (Jerusalem). After the migration, this was no longer possible because from Madinah Munawwarah, Bayt al-Maqdis is to the north and Makkah Mukarramah is to the south. Therefore, if one faces Bayt al-Maqdis, one's back would be towards the Baytullah. To make the Jews familiar and close, the direction of prayer was kept towards Bayt al-Maqdis, but instead of drawing closer, they made this a means of opposition, saying that Muhammad sallallahu alayhi wa sallam opposes us, but in prayer he faces our qiblah. The polytheists of Makkah also objected that Muhammad sallallahu alayhi wa sallam claims to follow the religion of Ibrahim, but in prayer he does not face the house and qiblah built by them. Therefore, the heartfelt desire and wish of the Prophet sallallahu alayhi wa sallam was to pray facing the Baytullah. Sixteen or seventeen months after the migration, on the 15th of Rajab, 2 AH, he was commanded to face the Baytullah. If Rabi' al-Awwal and Rajab of 2 AH are counted as one, the period is sixteen months, but if counted separately, the period is seventeen months. (2)

The Prophet sallallahu alayhi wa sallam had come to offer condolences to the mother of Bishr ibn Bara' ibn Ma'rur radi Allahu anhu at the time of his death. His house was in Banu Salamah. The time for Zuhr prayer came there, so the Prophet sallallahu alayhi wa sallam performed the Zuhr prayer in the mosque of Banu Salamah. When he had completed two rak'ahs, the qiblah was changed during the prayer itself, and the Prophet sallallahu alayhi wa sallam moved from the front to behind the rows and completed the prayer. For this reason, the mosque of Banu Salamah is called Masjid Dhul-Qiblatayn, because in it, in a single prayer, the direction was towards two qiblahs. And the first complete prayer facing the Baytullah was the 'Asr prayer in Masjid Nabawi.

(3)

Abbad ibn Bishr radi Allahu anhu, after praying the 'Asr prayer with the Prophet sallallahu alayhi wa sallam facing the Baytullah, passed by the mosque of Banu Harithah on his way. They were praying facing Bayt al-Maqdis. Upon being informed by Abbad radi Allahu anhu, they turned towards the Baytullah during the prayer itself. And Abbad radi Allahu anhu or another companion reached the mosque of 'Amr ibn 'Awf in Quba during the Fajr prayer after one rak'ah had been completed, and informed them of the change of qiblah, so they too changed their direction during the prayer.

(4)

As long as a person does not have knowledge of a legal (shar'i) ruling, he is not held accountable for it. The people of Quba learned of the change of qiblah during the Fajr prayer, so they had performed the 'Asr, Maghrib, and 'Isha prayers facing Bayt al-Maqdis, and the Prophet sallallahu alayhi wa sallam did not say anything to them.

(5)

If a person is trustworthy, his statement should be acted upon. Banu Harithah and Banu 'Amr ibn 'Awf, based on the report of just one person, turned from one definite and certain qiblah to the other, because they were aware of the Prophet's sallallahu alayhi wa sallam desire for the change of qiblah. Therefore, on the basis of this circumstantial evidence, the report of one person was sufficient to establish certainty.