Ibn Majah

Commentary:
(1)
From Madinah Munawwarah, the Sacred House (Baytullah) is to the south; therefore, whoever faces south will have his face towards the qiblah, and whoever faces north will have his back towards the qiblah, whereas facing east or west will neither be facing towards nor turning one’s back to the qiblah.
The Messenger of Allah (sallallahu alayhi wa sallam) instructed, with respect to Madinah, to face towards the east or west.
For those places that are situated to the east or west of the Ka‘bah Sharif, it will be correct to face north or south.
And facing east or west will be prohibited, because the real reason is facing towards or turning one’s back to the Ka‘bah, not giving importance to any particular direction.

(2)
It is clear from the ahadith of the next chapter that this restriction is for open places; if the lavatory (bayt al-khala’) is constructed in such a direction, then sitting in it is permissible. However, when constructing the lavatory, if care is taken that it is not in the direction of the qiblah, then that is better.

Hadith Commentary:
In essence, this is a single hadith that has been narrated through two different chains.
The purpose of Imam Bukhari rahimahullah is to show that Sufyan narrated this hadith from Ali ibn Abdullah al-Madani twice: in one instance, he said "from Ata, from Abu Ayyub," and in the other instance, he said "I heard Abu Ayyub." Thus, in the second instance, Ata's direct hearing from Abu Ayyub was clarified.

Hadith Commentary:
1.
Imam Bukhari rahimahullah has indicated the qiblah (direction of prayer) for the cities to the east of Madinah, whereas the qiblah for those to the west is also the same.
Regarding this, Ibn Battal rahimahullah says that the mention of the east here is by way of sufficiency (iktifa’).
Because what is meant is both east and west, i.e., sufficing with the mention of one of the two opposing directions (ahad al-mutaqabilayn), or it is because at that time the Muslim population was mostly on that side, and there were not as many Muslims in the west.
(Sharh Ibn Battal: 2/55)
2.
The hadith upon which Imam Bukhari rahimahullah based his argument states that one should not face the qiblah nor turn one’s back to it while relieving oneself, but rather, when relieving oneself, one should face east or west.
From this, it is understood that the qiblah for Madinah Munawwarah and the cities located to its east and west is south.
Therefore, for them, it is permissible to face south while relieving oneself, but not to turn their back to it.
Ibn Battal rahimahullah says that, apart from Madinah Munawwarah and its eastern cities, the cities that are east of Makkah Mukarramah also have their qiblah as either south or north, not east or west. Therefore, for them, it is permissible to face east or west while relieving oneself, except for those who are located in a straight line with the Ka‘bah from east to west; for them, it is not permissible to face or turn their back to east or west.
(Sharh Ibn Battal: 2/54)
Now, if Imam Bukhari rahimahullah’s intent is only the people of Madinah, the people of Sham, and the Arab lands to the east of Madinah, then the matter is clear. And if the explanation of Ibn Battal is intended, then there is also no issue, as “east and west” can refer to all directions of east and west.
Leaving aside the exact median line of east and west, even a slight deviation towards south or north while relieving oneself is sufficient, and this is what is meant by “facing east or west” (tashriq wa taghrib), in which there is nothing contrary to the reverence of the Ka‘bah.
Since those who are exactly on the median line are very few compared to others, it is as if this general ruling does not address them.
This can be clarified as follows: in terms of facing the Ka‘bah, the example of all the people of the world is like a circle around a center.
Now, whoever is to the west of the Ka‘bah, his qiblah will be east, and whoever is to the east, his qiblah will be west.
If the surface of the earth is imagined as a circle, it is evident that there will be breadth and expansion towards the circumference, and narrowness and contraction towards the center.
In the case of deviation, the deviation from the direction of the qiblah will be considered as much as a quarter of the circle (rub‘ al-da’irah), because the maximum expansion from the center to the circumference of any circle can only be up to a quarter, not more, whether the distance from the center to the sides of the circle is one mile or thousands of miles.
On this basis, the legal ruling for one praying out of sight of the Ka‘bah will remain the same, no matter how far he is from the Ka‘bah: if the deviation is less than a quarter of the circle (ninety degrees), his prayer is valid, and if the deviation is ninety degrees or more, the prayer is not valid.
That is, up to forty-five degrees deviation to the right or left from the Ka‘bah is permissible.
And Allah knows best.

Explanation:
This ruling is specific to the people of Madinah, because Madinah is situated to the north of Makkah. Therefore, the Prophet (sallallahu alayhi wa sallam) instructed that, when relieving oneself, one should face either west or east. This is out of respect for the Ka'bah (Baytullah). Imam Bukhari rahimahullah intended to establish through the heading of this hadith that if there is a barrier in front, then it is permissible to face towards or turn one's back to the qiblah. The hadith he has mentioned in this chapter does not correspond exactly to the chapter heading, because the hadith conveys an absolute prohibition, whereas the chapter heading makes an exception for a structure. Some have said that he mentioned this hadith merely to establish the prohibition, and the exception for a structure is derived from the following hadith narrated from Ibn Umar (radi Allahu anhu). Some have understood from the word «غائط» that only open fields are meant, and from this prohibition, it is understood that doing so inside a building is permissible.

Hazrat Mawlana Shaykh al-Hadith Mawlana Ubaidullah Mubarakpuri, after shedding detailed light on the evidences of both sides regarding this matter, has given his final verdict as follows:
«وعندي الاحتراز عن الاستقبال والاستدبار فى البيوت احوط وجوبا لاندبا»
That is, in my view as well, caution demands—obligatorily—that even in houses, one should avoid turning one's back or face towards the Ka'bah (Baytullah). [مرعاة،جلد اول، ص: 241] Allamah Mubarakpuri rahimahullah, the author of Tuhfat al-Ahwadhi, has also written likewise.

Hadith Authentication (Takhrij al-Hadith):
[149۔ البخاري فى : 8 كتاب الصلاة : 29 باب قبلة أهل المدينة وأهل الشام والمشرق 144، مسلم 264]

Lexical Explanation:
«الْغَائِط»: Latrine.
«شَرِّقُوْا»: Face towards the east.
«غَرِّبُوْا»: Face towards the west.
«مَرَاحِيْضَ»: Plural of «مِرْحَاض», meaning lavatory.
«نَنْحَرِفُ»: We would turn, incline.

Understanding the Hadith:
From this hadith, it is understood that one should not face or turn one's back towards the east or west while relieving oneself. However, the next two ahadith apparently contradict this. The way to reconcile them, as explained by Sayyiduna Ibn Umar radi Allahu anhu, is that (if one is in the desert or open land, then it is necessary to avoid facing the qiblah, but) if there is a barrier between you and the qiblah (i.e., a building or a constructed lavatory), then there is no harm in relieving oneself while facing the qiblah. [حسن : صحيح أبوداود 8، كتاب الطهارة : باب الرخصة فى ذلك، أبوداود 11]

Hadith Commentary:
1.
Regarding the structuring of chapter headings, it is the habit of Imam Bukhari rahimahullah that through them he presents a way to reconcile between apparently contradictory hadiths.
This is the case here as well.
The mentioned narration indicates prohibition, that in no circumstance is it permissible to face or turn one's back to the Ka'bah at the time of relieving oneself.
And the next narration, which is reported from Abdullah ibn Umar radi Allahu anhuma, contains a distinction: if there is a need to relieve oneself in the open, then facing or turning one's back to the Ka'bah is prohibited, but within buildings or enclosures it is permissible.
Imam Bukhari rahimahullah, in this chapter heading, has resolved the contradiction in such a way that he has specified the narration of Abu Ayyub al-Ansari radi Allahu ta'ala anhu to open spaces.
That in forests or open fields, both facing and turning one's back to the Ka'bah are prohibited, but if there is a wall as a barrier or the toilet is within a building, then there is no harm.
2.
Is it permissible or impermissible to face or turn one's back to the qiblah while relieving oneself? This issue has been a matter of difference among the pious predecessors, and the reason is the apparent contradiction between the evidences for permissibility and impermissibility.
As far as relieving oneself in the open is concerned, in this case, by consensus, both facing and turning one's back are prohibited. However, if the person relieving himself is within a building or similar, then there is a difference of opinion.
The scholars have the following four opinions in this regard:
(a)
Both facing and turning one's back are prohibited, whether in the open or in a building.
Their evidence is the above-mentioned narration of Abu Ayyub al-Ansari radi Allahu ta'ala anhu, and they interpret the hadith of Ibn Umar radi Allahu anhuma as being specific to the Prophet sallallahu alayhi wa sallam.
(b)
Both facing and turning one's back to the qiblah are permissible in both open spaces and buildings.
According to these scholars, the hadith of Ibn Umar radi Allahu anhuma abrogates, and the hadith of Abu Ayyub al-Ansari radi Allahu ta'ala anhu is abrogated.
And some have said the opposite as well.
(c)
Facing the qiblah is prohibited in both open spaces and buildings, but in a building, turning one's back is permissible. The evidence for this position is also the hadith of Ibn Umar radi Allahu anhuma.
According to these scholars, since in the hadith of Ibn Umar radi Allahu anhuma only turning one's back to the Ka'bah is mentioned,
therefore, turning one's back in a building is permissible.
(d)
In open spaces, both facing and turning one's back to the qiblah are prohibited, and in buildings and the like, both are permissible.
However, abstaining is preferable.
Their evidence is the forthcoming hadith of Ibn Umar radi Allahu anhuma and the hadiths of Jabir radi Allahu ta'ala anhu in Sunan Abi Dawud and others (Hadith: 13),
in which both facing and turning one's back in buildings are permissible.
From the chapter heading established by Imam Bukhari rahimahullah, it is evident that, according to him, this fourth position is the preferred one.
From the chapter headings established by other hadith scholars besides Imam Bukhari rahimahullah, their inclination also appears to be the same.
The reason for preferring this position is that the first position is not correct because, in any action, the default is non-specificity; to declare something specific requires evidence, which is not present here.
Then Abdullah ibn Umar radi Allahu anhuma and Jabir radi Allahu ta'ala anhu understood it in a general sense, and did not consider it specific to the Prophet sallallahu alayhi wa sallam.
The second position is less preferred because, apparently, when hadiths seem contradictory, the first step is to reconcile them, not to declare one abrogating and the other abrogated.
When reconciliation is possible, then abrogation is not considered, and here reconciliation is possible.
The third position, in which a distinction is made between facing and turning one's back, is also less preferred because facing and turning one's back are the same thing; moreover, it is narrated from Jabir radi Allahu ta'ala anhu that he saw the Prophet sallallahu alayhi wa sallam, one year before his passing, relieving himself while facing the qiblah.
(Sunan Abi Dawud, Taharah, Hadith: 13)
Therefore, the distinction between facing and turning one's back is also not correct.
In summary, the prohibition mentioned in the narration of Abu Ayyub al-Ansari radi Allahu ta'ala anhu will be understood as a discouragement (tanzih), and the actions of the Prophet mentioned in the hadiths of Ibn Umar radi Allahu anhuma and Jabir radi Allahu ta'ala anhu will be for the purpose of showing permissibility, that it is better and preferable to avoid facing the qiblah while relieving oneself, whether in open areas or in buildings; however, if someone does so in a building, he will not be sinful.
This is also supported by the hadith of Abu Hurairah radi Allahu ta'ala anhu.
He says that the Messenger of Allah sallallahu alayhi wa sallam said:
«من لم يستقبل القبلة ولم يستدبرها في الغائط كُتِب له حسنة ومُحي عنه سيئة» "Whoever does not face or turn his back to the qiblah while relieving himself, for him (each time)
one good deed is written,
and one bad deed is erased."
(al-Mu'jam al-Awsat of al-Tabarani: 1/362, Hadith: 1321, and al-Sahihah of al-Albani: 3/88)
3.
The address regarding facing east or west while relieving oneself is directed to the people of Madinah, because with respect to Madinah Munawwarah, the qiblah is towards the south.
For those living in the Indian subcontinent, the qiblah is towards the west, so for us, the instruction is to face south or north. However, Imam Bukhari rahimahullah has clarified in Kitab al-Salat, Chapter 29, that there is no qiblah in the east or west; perhaps by this he means the qiblah of those who live to the south or north of Makkah.
(Fath al-Bari: 1/324)

Hadith Commentary: Vocabulary of the Hadith:

(1)
SHARRIQŪ AW GHARRIBŪ:
That is, face towards the east,
or towards the west.
The addressees here are the people of Madinah,
because their qiblah does not fall in the direction of east or west.
Those whose qiblah is towards the east or west
are not the addressees of this statement.

(2)
MARĀHĪD:
Plural of mirhādh.
BAYT AL-KHALĀ’:
Latrine.
NANHARIFU ‘ANHĀ:
Various meanings have been given:
We would not use them,
we would turn away from the direction of the qiblah,
as much as possible,
we would change our position.

(3)
NASTAGHFIRU ALLĀHA:
Despite turning away, if we still happened to face the qiblah to some extent, we would seek forgiveness,
the physical impurity would remind us of sins,
therefore we would seek forgiveness for our sins.
The people of Syria who had built these latrines were disbelievers,
so the question of seeking forgiveness for them does not arise.
(The opinions of the scholars regarding facing or turning one’s back to the qiblah will be mentioned ahead.)

1:
This address is to the people of Madinah and to those whose qiblah, in relation to Madinah, is situated to the north of Makkah Mukarramah and the Sacred House (Baytullah al-Haram).
Similarly, for those who, in relation to Makkah Mukarramah, are situated to the south, whose qiblah is towards the east or west, they should, at the time of relieving themselves, sit facing or with their back towards the north or south.

20. Commentary:
➊ In the narration of Sahih al-Bukhari and Sahih Muslim, instead of Egypt, the mention is of al-Sham (Greater Syria). [صحیح البخاري ، الصلاۃ ، حدیث : 394 ، و صحیح مسلم ، الطھارۃ ، حدیث : 364] It is possible that this situation occurred in both places; otherwise, preference will be given to the narration of the two Sahihs.
➋ "Face, nor back." The apparent wording indicates prohibition in every place, and this is also the fatwa of Imam Abu Hanifah rahimahullah; caution also lies in this. Although Imam al-Shafi‘i rahimahullah has restricted this ruling to the open desert, meaning that there is no harm in facing the qiblah inside a building (within four walls). However, Abu Ayyub al-Ansari radi Allahu anhu considered it prohibited to face or turn one's back to the qiblah even in the toilet. Further details, insha’Allah, will come ahead.

21. Commentary:
➊ "Turn towards the east or the west"—these words pertain to those people whose qiblah is not towards the east or the west, such as the people of Madinah; their qiblah is towards the south. The people of the Indian subcontinent will face either north or south.
➋ In an open field, it is prohibited to face the qiblah or turn one's back to it while relieving oneself, because doing so is contrary to the respect due to the qiblah. However, within a walled enclosure, it is permissible for the face or back to be towards the qiblah, as is mentioned in some ahadith. Nevertheless, it is preferable and more cautious to avoid facing or turning one's back to the qiblah even there. And Allah knows best.

Benefits:

This hadith is evidence that, when relieving oneself (urinating or defecating) in open spaces or in the open air, it is forbidden to face towards or turn one’s back to the Qiblah. This is among the most important etiquettes of relieving oneself. Facing towards or turning one’s back to the east or west is specific to the people of Arabia, because for us, the Qiblah is towards the west; therefore, for us, it is not east and west, but rather we should face or turn our backs towards the north or south.

Lexical Explanation:
«نَسْتَنْجِي» is derived from «اَلْاِسْتِنْجَاء», meaning to remove impurity with stone or water.
«اَلنَّجو» refers to the impurity that exits from the anus.
«اَلرَّجِیع» means dung or manure.

Hadith Narrator: (Sayyiduna Salman radi Allahu anhu) His kunyah was Abu Abdullah and his title was Salman al-Khayr. Originally, he was from Persia. In search of the (true) religion, he left his home and became a Christian (Nasrani). Then he migrated to Madinah. Upon arriving in Madinah, he immediately believed in the Prophet sallallahu alayhi wa sallam. After entering Islam, he adhered to it in an excellent manner. Sayyiduna Umar radi Allahu anhu appointed him as the governor of Mada’in. Whatever he earned through labor, he would give away in charity in the path of Allah. He passed away in Madinah in 32 or 33 Hijri. His age is reported to be either 250 or 350 years.

Benefits and Issues
➊ Since the qiblah in Madinah Munawwarah is towards the south, they were commanded to face either east or west. Therefore, in those regions where the qiblah is towards the west or east, one must face north or south.
➋ Abu Ayyub radi Allahu anhu understood this prohibition to be general and did not differentiate between being in the city or in the wilderness. Many scholars hold this same view, and this is the preferred opinion.

Lexical Explanation:
«لَا تَسْتَدْبِرُوْھَا» Do not turn your back towards it.
«وَلٰکِنْ شَرِّقُوْا أَوْ غَرِّبُوْا» “Tashreeq” and “Taghreeb” are in the imperative form. The meaning is that, at the time of relieving oneself, turn your face towards the east or the west. This address is directed to the people of Madinah. Their qiblah falls towards the south. The people of Madinah, or similarly those whose qiblah falls to the south or north, will turn their faces towards the east or the west; in this way, they will avoid both facing and turning their backs to the qiblah. And those whose qiblah is towards the east or west will turn their faces towards the north or south. Since the command to the people of Madinah to face east or west was given only to avoid facing or turning their backs to the qiblah, the ruling depends on this very reason and cause.

Benefits and Issues:
➊ In this hadith, the prohibition of «لَا تَسْتَقْبِلُوْا الْقِبْلَةَ وَلَا تَسْتَدْبِرُوھَا» applies to such a place where there is no screen or cover and it is an open field.
➋ In houses, where there is a wall or something similar in front of a person, this ruling does not apply, as is clear from the narration of Sayyiduna Abdullah bin Umar radi Allahu anhuma in Sahih Muslim. He states that one day he climbed onto the roof of the chamber of his sister, Sayyida Hafsa bint Umar radi Allahu anha, for some personal need, and (what did he see?) the Messenger of Allah sallallahu alayhi wa sallam was relieving himself, and at that time his face was towards Shaam (the north) and his back towards the Ka'bah. [صحيح مسلم، الطهارة، باب الاستطابة، حديث : 265]
➌ The meaning of turning towards the east or west is that, at the time of relieving oneself, one should neither face the qiblah nor turn one's back to it. This ruling is specific to the people of Madinah, because for them the qiblah falls to the south.

Hadith Narrator: (Sayyiduna Abu Ayyub al-Ansari radi Allahu anhu) Abu Ayyub is his kunyah. His name is Khalid bin Zayd bin Kulayb. When the Prophet sallallahu alayhi wa sallam arrived in Madinah, his she-camel stopped at his house. He is counted among the eminent and senior Companions. He participated in the Battle of Badr. He attained martyrdom in the land of Rome during jihad in the year 50 AH. His grave is under the shadow of the wall of Constantinople. This place is well-known by the name Yazar.

Benefit:
In this hadith, it is prohibited to face towards or turn one's back to the Ka'bah (Baytullah) at the time of relieving oneself. However, other ahadith establish that if there is a wall intervening in between, then there is a concession for this. The hadith scholars (such as Imam Bukhari rahimahullah and others) have given preference to this view.