Bukhari

Hadith Commentary:
The house was attributed to Hafsah (radi Allahu anha), and from this the meaning of the chapter is derived.

Explanation:
Abdullah ibn Umar (radi Allahu anhuma) once climbed onto the roof for some need. By chance, his gaze fell upon the Prophet (sallallahu alayhi wa sallam). The intent behind Ibn Umar’s (radi Allahu anhuma) statement that some people pray upon their buttocks may be that it is prohibited for one’s private parts to face the qiblah in a state of nakedness, such as when relieving oneself. Otherwise, to impose the hardship of ensuring that neither the front nor the back faces the qiblah while clothed is mere affectation. As he observed some people performing prostration (sujud) in such a way that their stomachs were completely joined to their thighs, this has been expressed as «يصلون علي» and «اكهم», but the correct interpretation is the one transmitted from Malik.

The Strange Ijtihad of the Author of Anwar al-Bari:
Among the Hanafis, the prayer of women is somewhat different from that of men. The author of Anwar al-Bari has exercised ijtihad regarding the aforementioned word «يصلون علي» and «اكهم» in relation to the prevalent prayer of women. Thus, he states: From «يصلون علي» and «اكهم», the manner of sitting and prostrating for women is described, that women in prayer sit upon their hips and buttocks, and perform prostration in a contracted manner, so that the stomach touches the upper parts of the thighs, in order to conceal the awrah as much as possible. However, for men, doing so is contrary to the Sunnah. Men should perform prostration in such a way that the stomach is completely separated from the thighs and other parts, and the prostration should be performed openly. In short, the manner of sitting and prostrating in women’s prayer is entirely different from that of men. [انوارالباري، ج4،ص: 187] EA From this clarification by the author of Anwar al-Bari, it is evident that for men, such practice is contrary to the Sunnah, and for women, it is in complete accordance with the Sunnah. Perhaps, according to his statement, such a prayer is established from the noble wives of the Prophet (sallallahu alayhi wa sallam). If only he had also cited those Prophetic hadiths from which this distinction between the prayers of women and men is established, or had transmitted the practice of the noble wives themselves. We assert with certainty that this proposed distinction between the prayers of women and men is solely the ijtihad of the author of Anwar al-Bari. To our knowledge, this distinction is not established from authentic hadiths. Further details will be discussed in their proper place.

Hadith Authentication (Takhrij al-Hadith):
[150۔ البخاري فى : 4 كتاب الوضو : 12 باب من تبرز على لبنتين 145، مسلم 266، ترمذي 11]

Linguistic Explanation:
In «ارْتَقَيْتُ», it means "ascended."
The singular of «لَبِنَتَيْن» is «لَبِنَة», which means "brick."

Hadith Commentary:
➊
Another habit of Imam Bukhari rahimahullah regarding his chapter headings is that he brings multiple hadiths under a single heading, and then if any one of those hadiths indicates a particular benefit, Imam Bukhari rahimahullah establishes another heading to make the reader aware of that benefit. This new heading is not independent but rather serves as a sub-chapter within a chapter. For example, the mentioned hadith is fundamentally related to the first heading, but since it contained an additional benefit, he established a heading for it.

In reality, it was the custom of the Arabs that they would head out to open fields to relieve themselves, and even there, they would seek a place shaped like a pit (al-gha'it) so that the person relieving himself would remain hidden from people’s sight.

On this basis, the issue of relieving oneself while sitting on bricks within a populated area was debatable from two perspectives:
(a)
Doing so was contrary to the general custom of the Arabs.
(b)
Due to the height of the bricks, it was contrary to the requirement of concealment.

Imam Bukhari rahimahullah presented this hadith to establish its permissibility and set a heading for it.

➋
At the end, the statement that Abdullah ibn Umar radi Allahu anhuma made to Wasi‘ ibn Hibban as a warning has been explained in several ways.

From the context of the narration in Sahih Muslim, it appears that Wasi‘ ibn Hibban rahimahullah performed prayer in the mosque while Abdullah ibn Umar radi Allahu anhuma was also present there.

He suspected that Wasi‘ would prostrate while sticking closely to the ground. Perhaps he did so because, by performing a complete prostration, the covered part of the body would face the qiblah.

When Wasi‘ ibn Hibban radi Allahu anhu finished his prayer and came to Ibn Umar radi Allahu anhuma, he first narrated a marfu‘ hadith to refute those who considered it impermissible to relieve oneself facing the Ka‘bah even within a building.

After that, he asked him whether perhaps he was also among those who held this view, and perhaps for this reason he performed prostration in that manner? Upon this, Wasi‘ ibn Hibban rahimahullah replied that he did not know that he had prostrated in such a way. Perhaps it happened unconsciously, but this is not his position.

(Sharh Sahih al-Bukhari, Muhammad ibn Salih al-‘Uthaymin rahimahullah: 1/294, 295)

➌
From the mentioned hadith, it is established that relieving oneself in a constructed toilet within the home is permissible, because it ensures both concealment and distance from impurity.

If one urinates while sitting directly on the ground, there is a risk that the splashes may soil the body and clothes, whereas in a toilet with a screen, this risk is also prevented.

And Allah knows best.

Explanation:
Sometimes Abdullah ibn Umar (radi Allahu anhuma) mentioned the roof of his own house, and sometimes the roof of the house of Hafsa (radi Allahu anha). The reality is that the house actually belonged to Hafsa (radi Allahu anha), but after her passing, it came to him through inheritance. The purpose of the ahadith in this chapter is to show that it is permissible to build toilets inside houses. It is also understood from this that when relieving oneself inside buildings, one may face towards or have one's back towards the Noble Ka'bah.

Benefits and Issues
Commentary:
Sayyiduna Abdullah bin Umar radi Allahu anhu states: «فرأيت رسول الله صلى الله عليه وسلم قاعدًا عليٰ لبنتين، مستقبل بيت المقدس» Then I saw the Messenger of Allah sallallahu alayhi wa sallam, he was sitting facing Bayt al-Maqdis (Jerusalem) on two bricks (while relieving himself).
[صحيح بخاري ج ۱ص ۲۷ ح ۱۴۹، ارشاد القاري للقسطلاني ج ۱ص ۲۳۸]

Note (1):
If someone says, "In relieving oneself, only defecation is meant, not urination," then this statement is baseless and rejected.

Note (2):
According to the Ahl al-Hadith, a hadith that is sahih (authentic) or hasan lizatihi (good in itself) is a proof and the criterion of truth, whether it is in Sahih al-Bukhari, Sahih Muslim, or any other reliable and authentic book of hadith. The Ahl al-Hadith absolutely do not claim that only the ahadith of Sahih al-Bukhari and Sahih Muslim are authoritative.

A summary of a hadith narrated by Sayyida Aisha radi Allahu anha is that the Noble Prophet sallallahu alayhi wa sallam did not urinate while standing.
[السنن الكبريٰ للبيهقي ۱/۱۰۲ و سنده حسن]

In one narration, the Noble Prophet sallallahu alayhi wa sallam implicitly forbade urinating while standing. See:
[كشف الاستار ۱/۲۶۶ ح ۵۴۷ و سنده حسن]
It is thus understood that urination should be done while sitting, and urinating while standing is abrogated or is permitted only in a state of necessity.

Hadith Commentary:
➊
Imam Bukhari rahimahullah established in the previous chapter that, when necessary, it is permissible for women to go outside the home, especially to go to open areas at night for relieving themselves, and there is no harm in this. In this chapter, he has stated that women going outside for relieving themselves was due to an emergency need, which was later replaced, and arrangements for this were made within the homes. (Fath al-Bari: 1/329) Furthermore, devils (shayatin) have a natural affinity with filth, so the places designated for human needs are frequented by devils; thus, building toilets (bayt al-khala) inside homes is, in a sense, establishing a center for the gathering of devils. Imam Bukhari rahimahullah, by bringing hadiths under this heading, has established the permissibility that there is no harm in constructing a toilet (bayt al-khala) in one part of the house. The devils will remain gathered in that corner, but to remain protected from their evil effects, the supplication that has already been mentioned has been recommended. Regarding the Messenger of Allah sallallahu alayhi wa sallam, it is mentioned in hadiths that he preferred to go very far for relieving himself so that no one could see him. Going far in itself is not the objective; rather, the objective is privacy. If privacy can be arranged nearby, then there is no longer a need to go far. The toilets (bayt al-khala) constructed in homes fulfill this need in the best possible manner.

➋
Under this heading, Imam Bukhari rahimahullah has presented two hadiths: In the first hadith, facing towards Syria (al-Sham) is mentioned, and in the second narration, the words "Bayt al-Maqdis" (Jerusalem) are used. Since both are in the same direction, there is no contradiction between them. Furthermore, in the first narration, along with facing Syria, turning one's back to the Ka'bah is also explicitly mentioned. (Fath al-Bari: 1/325)

➌
In both of the aforementioned narrations, the incident described is the same. However, Abdullah ibn Umar radi Allahu anhuma, in one narration, described the house as belonging to his sister Hafsah (wife of the Messenger sallallahu alayhi wa sallam) radi Allahu anha, and in the other narration, he referred to it as his own house. The explanation given for this is that the house was originally that of Hafsah radi Allahu anha, but after her death, it came to Abdullah ibn Umar radi Allahu anhuma as inheritance; therefore, both statements are correct. From these narrations, it is understood that inside homes, facing towards or turning one's back to the qiblah is permissible.

� Fiqh al-Hadith
The deniers of hadith object to this hadith: SA The meaning of this hadith is that you relieved yourself with your back towards the qiblah. It is extremely unlikely, given the status of the Messenger of Allah sallallahu alayhi wa sallam, that he would turn his back towards the qiblah while relieving himself, especially when the Messenger of Allah sallallahu alayhi wa sallam himself forbade others from facing or turning their backs to the qiblah while relieving themselves, as is mentioned in this very Sahih al-Bukhari, that is: “When you go to relieve yourselves, do not face the qiblah nor turn your backs to it.” EA {أقول :} The reason for this is very clearly established from this very hadith, which the objector himself has acknowledged on page 12 of his book, that the first hadith is regarding a building, because in a building there is a wall, which provides a screen and cover, and the second hadith is for the open field, because there is no screen there. You insist on declaring this incorrect, whereas Imam al-Bukhari rahimahullah himself makes this very argument in the chapter: «إلا عند البناء جدار أو نحوه» That is, the hadith in which there is prohibition, things like buildings and screens such as walls, etc., are exempted from it, because in the other hadith, nothing like «جدار» etc. is specified, so that hadith applies to the open field. However, your statement is strange that “even between the open field and the Ka‘bah there are thousands of buildings and mountains intervening.” This intervening is of no benefit, because those thousands of buildings and mountains cannot serve as a screen for the person, unlike an adjacent wall, which is a screen and a barrier. Therefore, it is permissible inside a building, and this is the view of Sayyidah A’ishah radi Allahu anha, ‘Urwah, Rabi‘ah, Dawud, and others, and the meaning of both hadiths is clear and remains in its proper context.

Furthermore, from the chapter headings of the following imams of hadith, this opinion also appears to be the strongest:
➊ Imam al-Bukhari rahimahullah says: «باب لا تستقبل القبلة بغائط أو بول إلا عند البناء جدار أو نحوه .»
➋ Imam Abu Dawud, Imam Tirmidhi, and Imam Nasa’i rahimahumullah have also established chapters regarding the concession in houses.
➌ Imam al-A’immah Ibn Khuzaymah rahimahullah says: «باب ذكر الخبر المفسر للخبرين اللذين ذكرتهما فى البابين المتقدمين والدليل على ذلك أن النبى صلى الله عليه وسلم إنما نهى عن استقبال القبلة واستدبارها عند الغائط والبول فى الصحارى والمواضع التى لا سترة فيها، وأن الرخصة فى ذلك فى الكنف والمواضع التى فيها بين المتغوط والبائل وبين القبلة حائط أو سترة.»
➍ Imam Ibn Hibban rahimahullah says: «ذكر الخبر الدال على أن الزجر عن استقبال القبلة واستدبارها بالغائط والبول إنما زجر عن ذلك فى الصحارى دون الكنف والمواضع المستورة.»

Explanation:
At that time, you were not in the open air; rather, there was a latrine constructed there, and you were sitting in it. [فتح الباري]

Hadith Commentary:
➊
Imam Bukhari rahimahullah established in the previous chapter that, in times of necessity, it is permissible for women to go outside the home, especially for relieving themselves at night in open areas, and there is no harm in this. In this chapter, he has stated that women going outside to relieve themselves was due to an emergency need, which was later changed, and arrangements for this were made within the homes. (Fath al-Bari: 1/329) Furthermore, devils (shayatin) have a natural affinity with filth, so the places designated for human needs are frequented by devils; thus, constructing toilets (bayt al-khala) within homes is, in a sense, establishing a center for the gathering of devils. Imam Bukhari rahimahullah, by bringing hadiths under this heading, has established the permissibility of constructing a toilet in one part of the house, and there is no harm in it. The devils will remain gathered in that corner, but to remain protected from their evil effects, the supplication that has already been mentioned has been recommended. It is narrated in the hadiths regarding the Messenger of Allah sallallahu alayhi wa sallam that he preferred to go very far to relieve himself so that no one could see him. Going far in itself is not the objective; rather, the objective is privacy. If privacy can be arranged nearby, then there is no longer a need to go far. The toilets constructed within the home for relieving oneself fulfill this need in the best possible manner.

➋
Under this heading, Imam Bukhari rahimahullah has presented two hadiths: In the first hadith, facing towards Syria (al-Sham) is mentioned, and in the second narration, the words "Bayt al-Maqdis" (Jerusalem) are used. Since both are in the same direction, there is no contradiction between them. Furthermore, in the first narration, along with facing Syria, turning one's back to the Ka'bah is also explicitly mentioned. (Fath al-Bari: 1/325)

➌
In both of the aforementioned narrations, the incident described is the same. However, Abdullah ibn Umar radi Allahu anhuma, in one narration, described the house as belonging to his sister Hafsah (wife of the Messenger sallallahu alayhi wa sallam) radi Allahu anha, and in the other narration, he referred to it as his own house. The explanation given for this is that the house was originally that of Hafsah radi Allahu anha, but after her death, it came to Abdullah ibn Umar radi Allahu anhuma as inheritance; therefore, both statements are correct. From these narrations, it is understood that within homes, facing towards or turning one's back to the qiblah is permissible.

Hadith Commentary: Benefits and Issues:
There are differing opinions among the esteemed Imams regarding facing towards or turning one’s back to the Qiblah at the time of relieving oneself. We will mention only the well-known views:

(1)
Facing towards or turning one’s back to the Qiblah in an open area or desert is impermissible. In a constructed building or enclosed place, it is permissible. This is the view of Imam Malik rahimahullah and Imam Shafi‘i rahimahullah. Imam Ishaq ibn Rahwayh rahimahullah and, according to one narration, Imam Ahmad rahimahullah also hold this position.

(2)
Facing towards or turning one’s back to the Qiblah is impermissible in both open areas/deserts and in the toilet or enclosed places. This is the position of Ibrahim al-Nakha‘i rahimahullah and Sufyan al-Thawri rahimahullah, and this was also held by Abu Ayyub al-Ansari radi Allahu anhu. According to one narration, Imam Ahmad rahimahullah also held this view.

(3)
Facing towards or turning one’s back to the Qiblah is permissible everywhere; there is no restriction. This is the view of Imam Rabi‘ah al-Ra’y rahimahullah, Dawud al-Zahiri, and ‘Urwah ibn al-Zubayr.

(4)
Facing towards the Qiblah is not permissible anywhere, but turning one’s back is permissible everywhere. This is the view of Imam Ahmad rahimahullah and, according to one narration, Imam Abu Hanifah rahimahullah as well. (Sharh Sahih Muslim: 1/130)

The well-known position of the Hanafis is that neither facing towards nor turning one’s back to the Qiblah is permissible anywhere.

The correct view is that, out of respect, reverence, and etiquette for the Qiblah, one should make every effort, as much as possible, to avoid facing towards or turning one’s back to the Qiblah at the time of relieving oneself. Even if a person, in the case of a toilet or a nearby screen or barrier, thinks that his face is not towards the Qiblah but towards a wall—as a person feels modesty and shyness in relieving himself in front of someone—if there is a barrier in between, he does not consider it problematic. Therefore, only in a case of necessity or compulsion should one face towards or turn one’s back to the Qiblah, because there is allowance for permissibility in such cases.

1:
It is possible that this action of the Prophet (sallallahu alayhi wa sallam) was specific to him due to some excuse, and for the Ummah, this action of the Prophet (sallallahu alayhi wa sallam) is definitely opposed by a specific ruling.
And furthermore, he was screened (from view).
(Tuhfat al-Ahwadhi: 1/22,
and Nayl al-Awtar by al-Shawkani)

23. Commentary:
➊ “House” refers to the blessed chamber (hujrah mubarakah) of Umm al-Mu’minin Hafsah radi Allahu anha, the sister of Abdullah ibn Umar radi Allahu anhuma.
➋ Bayt al-Maqdis is to the north of Madinah Munawwarah, that is, exactly opposite to the direction of Makkah Mukarramah; therefore, his back was towards the qiblah.
➌ From this narration, Imam Shafi’i rahimahullah and other hadith scholars have deduced that it is permissible to face or turn one’s back to the qiblah inside a building; otherwise, the Prophet sallallahu alayhi wa sallam would not have sat in this manner. This is the best reconciliation, by which all narrations remain applicable, instead of declaring any narration abrogated or considering it a special case for the Prophet sallallahu alayhi wa sallam. Moreover, this very meaning is transmitted from Ibn Umar radi Allahu anhuma himself. See: [سنن أبي داود ، الطھارۃ ، حدیث : 11]
However, caution dictates that even within four walls, it is better to avoid (facing or turning one’s back to the qiblah).

(1)
This house was the residence of Umm al-Mu’minin Hafsah radi Allahu anha, who was the sister of the narrator of the hadith, Abdullah ibn Umar radi Allahu anhuma. See: (Sahih al-Bukhari, Book of Ablution, Chapter: Relieving Oneself in Houses, Hadith: 148)
Because it was his sister’s house, Ibn Umar radi Allahu anhu referred to it as his own house.

(2)
The meaning of Ibn Umar radi Allahu anhu seeing the Messenger of Allah sallallahu alayhi wa sallam is not that he saw the Prophet sallallahu alayhi wa sallam uncovered.
The matter is that, due to the wall of the lavatory being low, the blessed head of the Messenger of Allah sallallahu alayhi wa sallam was visible, from which it was known that his back was towards the Noble Ka’bah and his blessed face was towards Bayt al-Maqdis.
He already knew about the unbaked bricks (mud bricks), that unbaked bricks were placed there for sitting. See: (Fath al-Bari: 1/325)