 الحديث الثالث عشر the thirtieth حديث عن عبد الله بن عمر رضي الله تعالى عنهما قال رقيت يوما على بيت حفصة فرأيت النبي صلى الله عليه وسلم يقضي حاجته مستقبل الشامي مستدبر الكعبة this حديث is narrated by الإمام البخاري بخاري narrated this حديث in three places in his authentic book so this حديث is collected by الإمام البخاري بخاري narrated this حديث in three places in his authentic book sorry two places in his authentic book two places in his authentic book كتاب الوضوء كتاب الوضوء and also كتاب فرض الخمس he narrated it there مسلم narrated in the companion who narrated the حديث his name is عبد الله بن عمر ابن الخطاب his kunya is أبو عبد الرحمن his kunya is أبو عبد الرحمن أحد أكابر الصحابة he is one of the greatest noble companions علم in terms of knowledge وديل and in terms of religion شهيد الخندق he participated from the battle of the trench that's where he started from وما بعدها and every battle after that he participated in he was also from what he was also from أهل بيعة الرضوان the people of بيعة الرضوان the pledge of ridwan who did it with the prophet the people who have the tree the people who did the pledge with the prophet under the tree he was from them and Allah mentioned him in the Quran رضي الله عن المؤمنين اذا يبايعونك تحت الشجرة the day of Hudaybiyah he was one of them أثنى عليه النبي صلى الله عليه وسلم the prophet praised him praised him with what ووصفه بالصلاة the prophet ascribed him and referred to him and praised him by saying he is a righteous individual righteous servant and called him عبد صالح a righteous servant and that was after عبد الله عبل عمر came to Hafsah his sister who was married to who the prophet ascribed him was married to the prophet was married to her in the west the woman is married to the man like in the Arab world and in the muslim world the man is married to the woman so the prophet ascribed him was married to who he was married to Hafsah and the messenger ascribed him he came and told Hafsah what what did he tell Hafsah he told Hafsah that he had a very very very very bad dream and the prophet realized from there that عبد الله عمر never prayed a light prayer so the prophet said لو كان if only your brother عبد الله عمر was to pray the light prayer only he did that so he ever ever since that he used to pray and he earned the status of that being a righteous individual he was also من أكثر صحابة حديثة he is also from the companions who are high ranked in terms of narration of حديث he was very strong in his memory in terms of حديث he would never increase or decrease anything in terms of narration he has a lot of virtues one of the things he was very known for was متابعا لآثار النبي صلى الله عليه وسلم صفران وحظران he used to really imitate the prophet so much he was known for that he used to ask if he was ever absent in a gathering where the prophet said something or done something he would ask about it those who were present and he would really stick to it وكان شديد التحر والاحتياط في فتواه and he was also known to be very scared in his fatwa he would never just give fatwa he would be very careful in the fatwa he gave and everything he used to do he would be very concerned they wouldn't just do any fatwa or just answer he died in Makkah عبد العمر died in Makkah when the year was 73 هجرية and it's also said 74 I'm also saying 74 this hadith talks about facing sorry turning your back towards the Ka'bah this hadith talks about turning your back towards the Ka'bah في البنيان inside a building the toilet is a building now why do you call of nature not in the opening but inside a built constructed place this hadith عبد العمر said رقيته I climbed it was a hill so I climbed يوم and one day على بيت حفصة I climbed the house of Hafsa and I climbed up and Hafsa was his sister and as he was climbing up what happened he said يقضي حاجته doing his call of nature I saw him مستقبل الشام the Prophet was facing towards شام مستدب الكعبة the Ka'bah was facing his back the Prophet عليه الصلاة والسلام so in the previous hadith what did we learn we learned that that you're not allowed to face the Ka'bah or turn away from it but here عبد العمر is informing us that one day he was climbing and he saw in the house of his sister حفصة the mother of the believers he saw her sorry he saw him عليه الصلاة والسلام he saw the Prophet doing his call of nature he was facing towards شام specifically بيت المخدس the Prophet was specifically facing towards بيت المخدس and his back was towards where and the back was towards the Ka'bah the thick that we take from the hadith one we take from the hadith تتب أحواله صلى الله عليه وسلم to follow up the Prophet's situation following up ونقلوها and to transmit all of it the first point that we learned from this hadith is to follow up the Prophet's situation all of it even at the times when he was doing call of nature and that his actions are a legislation from Allah that the Sahab is transmitting it they would transmit it number 2 يخذ منه also what's taken from this hadith is الكناية بقضاء الحاجة عن البولي والغاية that we refer to the word call of nature قضاء الحاجة instead of saying حديث يقول he was doing this call of nature يقضي حاجة it's not the vulgar the Sharia is not vulgar the words are very they're censored you see number 3 يخذ منه we also take from this hadith جواز قضاء الحاجة we also take from this hadith the permissibility of fulfilling your call of nature in a place which is a bit high something is very high like a roof top as long as you can't be seen number 4 يخذ منه is what we also take from this hadith is جواز the permissibility of الإخبار وعمثلي ذلك that is permissible to transmit matters like this it is permissible يقتدائي to follow والعمل and to imitate the prophet in that it was permissible for Abdulazib Al-Umar to transmit for us the process and action of call of nature so we can follow it it's good five يخذ منه is also taken from this جواز و the permissibility تبسط أقارب زوجة في بيت زوج حالة الإحتشام وكفوا البصر عما يستحيى الرويتي we also take from this that the family member the family of the family member of the person who's married like the wife like the wife that the family member of the wife due to the fact of their occurrence they can come and they can see what's in the house they mean they've got higher priority than the rest of the people meaning they will do things that nobody else is allowed to do because of the fact that it's the sister's house عبدالله و عمال is the only person who could do this because Hafsah was his sister now we're going to speak about a dispute that occurred between the scholars pertaining to the issue of facing the qiblah or facing away from the qiblah when doing your call of nature and there are many views that came regarding the two narrations that we took which is what the narration that we took before this which was the narration of Abu Ayyubal Al-Sari Abu Ayyubal Al-Sari clearly says what that the Prophet ﷺ are prohibited to us from facing towards the qiblah and turning our backs towards the qiblah and that when they came to the constructed buildings in Sham he said that we would slightly divert from it we will turn away from the qiblah sideways و حنيث of Hafsah here right now عبدالله و عمال what do we find that the Prophet ﷺ's back was facing towards the qiblah so how scholars this big discussion came from it there are many views we're going to mention each views is evidences and then inshallah we're going to choose which was the correct inshallah the way we do it inshallah is we're first going to present all the views and proof they brought and then we're going to mention and we're going to answer for each view what they said we give them an answer once we've given them the answer then we're going to strengthen the view that is correct in this issue that's how the matter should be dealt with in terms of it as for as for to say that this view is stronger than this view without replying back to the other views the correct light is dictatorship so the person needs to say these are the views these are their arguments and each argument the answer for them is this this is where they got it wrong or this is why their argument is not strong enough every one of them and then this is strong and strengthening the one that is said to be strong so but now we're going to just going to present each view and their evidences the first view is جماع a group of scholars they took that the prohibition of facing the qiblah and turning away from the qiblah is when it's in an open place desert they said it's in صحراء if it's inside a building in a constructed building then they said and they used evidences from the evidences that they used is the hadith collected by بخاري and مسلم who said that عبدالله ابن عمر may Allah be pleased with him and his father may Allah be pleased with him and his father that he said that a group of people عبدالله عمر say this that a group of people have said that do not face toward the qiblah and even as well a group of people have said that and don't face get away from it but I climbed towards the process Salama fulfilling his nature his back was towards the Ka'bah and his front I saw him so عبدالله ابن عمر was arguing that he he held a view that is different when it's building and that is his evidence and that's the first those first view that's the argument they also brought another evidence which they said ابو داود narrated on a chain of narration which is حسن from مروان الأصفر from who المروان الأصفر who said أنا خراحلته I saw ابن عمر mount his sorry come down from his riding beast and he put his riding beast in front of him and he done his call of nature facing towards the qiblah he sat down and he done his urib ابن عمر فقل to مروان الأصفر I saw ابن عمر ليس قد نهي عن هذا عبدالله and then he said بلا يس إنما قد نهي عن ذلك and this was prohibited فإذا كان بينك but if there is somebody who is going to protect you from the qiblah فلا بأسر there is no harm meaning my riding beast is protecting me from the qiblah is between me and the qiblah so there is no problem so if a person is inside a building they also have walls around them so according to that view also the third evidence that they brought was that they said there is a difference between an open land and a constructed building and they said that in the desert when a person is using when he is facing towards the qiblah if he puts his back towards it or if he puts his front towards it most likely a person who is praying whether from the angels or from the humans or from the jinn will see you because they are facing the qiblah with you and so they will see your private path from the back of the front does that make sense so they say your عورة is going to show they are going to see you in the qiblah but if you are sideways they are going to see the side of your body and your عورة won't show so they say that's our reasoning that's the first view and that's their evidences the second view is a group of scholars they said that the desert and the constructed building are the same and that the prohibition encompasses both of them and they used this evidence the حديث of أبو أيوب الأنصاري that we just talked and أبو أيوب's action itself is a proof they said that he said that the process of Asalama prohibited facing the qiblah and facing away from it إذا أتيتم الغائطة فلا تستقبل القبلة بغائطة ولا بولن ولا تستدفروها ولكن شرق أو غريب and also أبو أيوب's action himself and what he did was and we came to شام and we found that the toilets were built like that so we turned on the toilets sideways not facing the qiblah and we were asking Allah for forgiveness so they said that the prohibition is to face or to turn away is general and the prohibition they said is present in the desert and outside the Prophet ﷺ didn't put no exception to it the Prophet ﷺ did not put no exception and they also even replied by saying they also replied by saying that though they answered for the who the first group of people who said that the desert is the prohibition if you're blocked by something there is no problem they said that doesn't make sense because anyone who doesn't even in the desert most likely there's going to be mountains that are in front of him before the qaqaba there also going to be before the qaqaba so they said the prohibition encompasses both of them and they're all not allowed whether in the desert or whether in a constructed building 3 a group of scholars they took the view that the hanith are all abrogated abrogated and they said that it's abrogated because it's a list of Jabr may Allah be pleased with him and his father and hanith he's collected by Abu Dawood and Tirmidhi and Ibn Majjah and his hanith is صحيح who are other Jabr said can a Rasool Allah one who prohibited us to face Taqibla or to face away from the qibla with our private parts so after that Jabr said قدра I saw him قبل موتى قبل موت before his death one year before his death facing towards the qiblah i saw him are you with me he abrogated alisa of salam by his action number four the fourth view is the scholars that said there's a difference between the facing and the turning towards the qiblah they said that استدبار putting your back towards the qiblah and facing it they said there's a difference so what did they say they said لا يجوزوا الاستقبال it is not permissible to face the qiblah in the صحراء and also in the constructed building is not allowed they said to face the qiblah in the desert and also in the constructed building like in a house they said the facing is not allowed but to put your back towards the qiblah is permissible in both situations and they used this evidence the alisa of salman al farisi where he said he said that there is no prohibition except in facing the qiblah that's what salman al farisi said and that's the evidence number five they said the fifth group they said which are some scholars the prohibition here is the prohibition here is للتنزي they said that that the نهي here is for prohibition like حرام and they used sorry the fifth group of scholars they said that the prohibition here is diverted from its prohibition and that it's made it is made uh disliked caraha it's disliked the third fifth group they said that the prohibition that is mentioned in the hadith that says don't face towards the qiblah and don't turn towards don't don't don't turn your backs towards the qiblah they said that it's this prohibition this this prohibition is not um حرام but it is للكراهة that is disliked the sixth view they permitted the turning of your back towards the qiblah when you're in a building only and they used the hadith of عبدالله المعمل that we just saw because the prophet's back was towards the qiblah number seven the seventh view is the prohibition encompasses the كعبة and it also encompasses and بيت المقدس so they said you can't face بيت المقدس you can't turn towards بيت المقدس the same way you can't turn towards the كعبة and you can't turn away from the كعبة that's the seventh view the eighth view is that the prohibition is specific for the people of مدينة they're the only ones that it's referring to and anyone who is not in مدينة huh the prohibition so the مدينة we said also شام prohibition is on them as well because we said remember they are also like مدينة in terms of the way the direction of the كعبة is not it's not in the west or the east also Yemen so they said anyone other than that who are in other places in the world their prohibition is not referring to them okay those are the eight views that are in this matter okay now that we've mentioned the eight different views regarding this matter we're going to now have to do what bring all these views get rid of those who are weak and mention which is the strongest okay and the way i'm going to do it inshallah is i'm going to start mentioning the weakest as they are and get rid of them quickly and so they all come to the strongest ones and compare them between themselves inshallah the ones that said that the حديث is specific for the people of مدينة then this without a doubt it is very very weak and the way it's weak is because the حديث of the Prophet ﷺ and goes against that where the Prophet ﷺ is addressing where he said شرقوا أو غربوا he said ﷺ face towards the east or the west to say that this is only for the people of مدينة needs an external evidence you have to supplies with other evidences to say that this is specific for the people of مدينة because the حديث seems very general if he seems very general so so that is a that's a weak point the second one is those who have claimed أن النهي مطلق that the prohibition is general for the two قبلة مكة and بيت المقدس who also added بيت المقدس to it then their evidence is the حديث of معقل الأسدي who said that the Prophet ﷺ are prohibited and نستقبل القبلة تاني that the Prophet prohibited us to face the two قبلات with urine or feces the Prophet prohibited us to do that that's their evidence this حديث داود narrated in his سنة ابن ماجه also narrated it أحمد also narrated it ابن أبي شيبه also narrated it all of them they narrated it from this chain of narration which is who عمر ابن يحيا who narrated from ابي زيت this ابو زيت this ابو زيت individual he is unknown جهالة we don't know who he is so because of his the fact that he is unknown it weakens the narration and the حديث is not taken into consideration حافظ ابن حجر حمو الله said حافظ ابن حجر حمو الله said وعلى تقدير السحاتي even if we say that it's authentic which it isn't but even if we do say that it's authentic the Prophet ﷺ has talked to the people of مدينة and saying to the people of مدينة because the people of مدينة if they face towards if they turn them back on the قبلة what's going to happen they're going to have to face المقدس so that's why the Prophet ﷺ prohibited it from them because they're always going to be facing the كعبة that's why he said it to them but other places in the world they might turn towards the قبلة or even face the قبلة without being in their way so the addressing that of that was specific for but even then it's weak even then it is weak and it has no basis okay the third group who said that the استدبار turning your back who permitted the استدبار in the construction buildings they said inside a building you can turn your back you are allowed to turn your back and they used the حديث عبد اللهيب العمر then this is also the حديث of سلمان الفارسي this is a weak مدهب very weak because the prohibition of turning your back and facing the قبلة is mentioned in the صحيحين so if سلمان الفارسي's narration doesn't have that additional information and the حديث عبد الله عمر then the additional information is in the حديث of الصحيحين بخاري المسلم and we have to implement that additional information حديث عبو عبو ييبلانصاري ذا anyone who claimed anyone who claimed that the prohibition here is not حرام that the prohibition here is disliked then that person who tries to use his evidence the حديث عبو عمر and جابر tries to use the حديث عبو عمر and جابر that this individual that says this prohibition is only لا تتعامل مع الناسخ، الناسخ يتبقى. أخر موجود هو أن نسخ يتبقى. المشاكلين الذين يتبقى ويقولون أنه يتبقى. المساكلين من قوائد الفقية، المساكلين في علم الأصول، يقولون أنه لا يصار إلى النسخ. لا نذهب إلى المساكل. اذا دائماً لن تعمل مع الناسيتي ، actually trying to run to��고. عندما يوجد مراían نسخ أن تمام بغورات، our area for the wholeл about Quran is also an alternative. but so far we have a brief re to bring the nourishings together without results to لذلك لا يحتاج الابريقية ، لا نحتاجها وكما في هذا المنزل ، افضل التأكيد وذلك أن ناسخ افضل التأكيد وفقًا لأصوليين افضل التأكيد لا يستطيع الابريقية افضل التأكيد لا يستطيع الابريقية The Hadith of Ibn Omar is an action and the Hadith of Yubel Ansari is a speech and an action cannot abrogate a speech according to the Ulama of Osul so from those two angles abrogation is not a good answer What's left now? The group that said that the prohibition here is the desert and the building Sorry they said that there's a difference between the the prohibition here is in the desert and the building both and it's towards the Kaaba whether you face it or you don't face it that's the first one the second and the last view we're talking about that we're going to now compare because they're the two strongest view which is the view that says that you should not face towards the Qiblah and you should not turn your back towards the Qiblah whether you're in the desert or not that group and the group that said there is a difference whether you face it and when it's a building that the prohibition is talking about the desert and not about the building those two views are the two strongest views they need Tarjiah and they need us to differ between the two let's mention some of the arguments that were brought from two groups and tackle between their views the group that said that the prohibition is general whether it's a desert or a building or evidence is the Hadith of Abou Ayyubalan Ansari and also the action of Abou Ayyubalan Ansari and his action so they said that is our evidence so they said this is the Hadith Abou Ayyubalan Ansari used as evidence look at the evidence the Sahabi understood it from it the other group says well we also have Ibn Umar who understood it the same way we have Ibn Umar's understanding of the Hadith of Hafsa when he saw the Prophet ﷺ he put it towards the Qiblah and then he urinated then a Sahabi with another Sahabi we have so we're still on the same page so who's for view is stronger still the other group came and said okay wait they said that the desert the desert there is always a person who's either praying who might see you or you're facing away from it I'm going to have somebody who's going to see you his eye is going to hit you they said that the reasoning of that being prohibited you're bringing a reason when there is a clear text which the reasoning for it is to honor the Ka'bah our reason is not that you're going to be seen the reason why it's prohibited to face it or turn away from it it's because there is a it's because there is a the Ka'bah honoring and respecting the Ka'bah and that is present in what in a building honoring the Ka'bah it takes place inside a building or even if it's in a desert you still have to respect it regardless of and if you say that there's sorry there are things that are protecting you from it in a building then also there are valleys and so where do we move that has pushed their argument straight the way to bring it together and to push both groups is first of all is their Prophet ﷺ spoke in one and in another one he did something are you all with me one of them the first حديث which is the حديث about Yubal Ansari he said something which is if one of you comes to do his call of nature don't face towards the Qiblah or don't turn away from the Qiblah إبن عمر is an action that's what we have here the حديث which is about Yubal Ansari is it general yeah it's general but the حديث of إبن عمر is it specific in a specific place yeah it's specific in a desert sorry in a house in قواعد أصوليات which one takes presidency the specific or the general the specific always takes presidency over the general they give presidency to the specific over the general you know when we mention when we mention كان رسول الله ﷺ يعجبه وفي شأني كله وفي شأني كله is a general statement is that right he used to like to use his right didn't we say that but then you gave presidency to when he goes into the toilet over it because it's specific the specific always takes presidency over the general text are you all with me it always does so then what happens here we say that this is the way that this حديث bottles down that this view that says that the facing of the قبلة or turning your back towards the قبلة it's in a building so the prohibition is when it's in a desert and you're permitted and you're allowed when you're in a building that view is strong to differ to differ between what the desert to differ between the the desert and the building that view is stronger that the prohibition of the حديث of is referring to which one is referring to the desert is referring to the the desert and there is a permission and you're allowed if you're inside a building a place a house it's allowed because of the specific narration of ابن عمر رحمه الله رضي الله تعالى عنه who specifically showed that's the view شيخ محمد ابن صالح العثيمين رحمه الله took امام مالي took امام الشافعي took امام احمد محمد took اصحق ابن راهوية took عبد الله ابن عمر took شعبي took امام الشوكاني took امامه اشوكاني took نعم