\u0628\u0633\u0645 \u0627\u0644\u0644\u0647 \u0627\u0644\u0631\u062d\u0645\u0646 \u0627\u0644\u0631\u062d\u064a\u0645<\/p>\n
The jurists have considered stretching one\u2019s feet towards the Qiblah,<\/em> intentionally, without any excuse, a disliked and makrooh tanzihi <\/em>act.[1]<\/a> This issue\u00a0is one of adab<\/em> and etiquette.<\/p>\n Adad<\/em> and good etiquette holds a very high status in Islam. Rather, it is one of the qualities of all\u00a0 the Prophets \u0639\u0644\u064a\u0647\u0645 \u0627\u0644\u0633\u0644\u0627\u0645.<\/p>\n Ibn Abbas \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0645\u0627 narrated that the Prophet of Allah (\ufdfa) said, \u201cGood conduct, dignified bearing and moderation are one of the twenty-five parts of Prophet-hood.\u201d[2]<\/a><\/p>\n Ali ibn Abi Talib \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647 interpreted the verse \u201cO you who believe, save yourselves and your families from the fire,\u201d[3]<\/a> to mean, inculcate adab<\/em> (etiquettes) in them and teach them (the good).[4]<\/a><\/p>\n Ahnaf ibn Qais \u0631\u062d\u0645\u0647 \u0627\u0644\u0644\u0647 said, \u201cAdab<\/em> (good etiquette) is the noor<\/em> (light) of the intellect like how fire is the light for the eyes in the dark.\u201d[5]<\/a><\/p>\n Once a man sought permission from the great mufassir<\/em> and muhaddith,<\/em> Al-Burhan Biqa\u2019ee to teach him, so he permitted him. So, the person sat crossed-legged. Al-Burhan refused to teach him and rebuked, \u201cYou are more in need of adad<\/em> (good manners) than you are of the knowledge you came to learn.\u201d[6]<\/a><\/p>\n From amongst the good etiquettes is to avoid stretching ones\u2019 feet towards the Qiblah<\/em>. Some contemporaries claim that this is baseless. However, far from being baseless, this ruling is derived from the following Quranic verses and Prophetic ahadith<\/em>.<\/strong><\/p>\n The Ka\u2019bah<\/em> is a Sign of Allah Ta\u2019ala<\/em> and a very sacred place. Allah Ta\u2019ala<\/em> said:<\/p>\n \u062c\u064e\u0639\u064e\u0644\u064e \u0627\u0644\u0644\u0651\u064e\u0640\u0647\u064f \u0627\u0644\u0652\u0643\u064e\u0639\u0652\u0628\u064e\u0629\u064e \u0627\u0644\u0652\u0628\u064e\u064a\u0652\u062a\u064e \u0627\u0644\u0652\u062d\u064e\u0631\u064e\u0627\u0645\u064e \u0642\u0650\u064a\u064e\u0627\u0645\u064b\u0627 \u0644\u0650\u0651\u0644\u0646\u0651\u064e\u0627\u0633\u0650<\/p>\n \u201cAllah has appointed the Ka’bah<\/em>, the Sacred House, a standard for mankind\u201d[7]<\/a><\/p>\n He also said:<\/p>\n \u0648\u064e\u0625\u0650\u0630\u0652 \u062c\u064e\u0639\u064e\u0644\u0652\u0646\u064e\u0627 \u0627\u0644\u0652\u0628\u064e\u064a\u0652\u062a\u064e \u0645\u064e\u062b\u064e\u0627\u0628\u064e\u0629\u064b \u0644\u0650\u0651\u0644\u0646\u0651\u064e\u0627\u0633\u0650 \u0648\u064e\u0623\u064e\u0645\u0652\u0646\u064b\u0627<\/p>\n \u201cAnd [remember] when We made the House (at Makkah) a resort for mankind and sanctuary.\u201d[8]<\/a><\/p>\n And Allah Ta\u2019ala<\/em> has declared it necessary on us to revere and honour His signs and sacred places. He said:<\/p>\n \u00a0\u0648\u064e\u0645\u064e\u0646 \u064a\u064f\u0639\u064e\u0638\u0650\u0651\u0645\u0652 \u0634\u064e\u0639\u064e\u0627\u0626\u0650\u0631\u064e \u0627\u0644\u0644\u0651\u064e\u0640\u0647\u0650 \u0641\u064e\u0625\u0650\u0646\u0651\u064e\u0647\u064e\u0627 \u0645\u0650\u0646 \u062a\u064e\u0642\u0652\u0648\u064e\u0649 \u0627\u0644\u0652\u0642\u064f\u0644\u064f\u0648\u0628\u0650<\/p>\n \u201cAnd whosoever honours the Symbols of Allah, then it is truly from the piety of the heart.\u201d[9]<\/a><\/p>\n Similarly, the direction of the Ka\u2019bah<\/em>, known as the Qiblah<\/em>, has also been afforded a high status in Islam.<\/p>\n The Messenger of Allah (\ufdfa) said, \u201cVerily, for everything there is a leader and the leader of sittings is towards the Qiblah<\/em>.\u201d<\/p>\n In two other narrations it was called the noblest and most honourable sitting.[13]<\/a><\/p>\n Many of our acts of worship are conducted facing the Qiblah<\/em>. Our Salah would not be valid without facing the Qiblah<\/em>.[14]<\/a> Allah Ta\u2019ala says, \u201cWe have certainly seen the turning of your face, [O Muhammad], toward the heaven, and We will surely turn you to a Qiblah<\/em> with which you will be pleased. So turn your face toward al-Masjid al-Haram<\/em>. And wherever you [believers] are, turn your faces toward it [in prayer].”<\/p>\n The Messenger of Allah (\ufdfa) also faced towards the Qiblah<\/em> in many other rituals. The great Hanbali<\/em> scholar, Ibn Muflih \u0631\u062d\u0645\u0647 \u0627\u0644\u0644\u0647 said that it is desirable to face the Qiblah<\/em> in all acts of Ebadah<\/em> unless there is evidence saying otherwise.[15]<\/a><\/p>\n These ahadith<\/em> clearly prove the respect afforded to the Qiblah<\/em> by the Messenger of Allah (\ufdfa) on so many separate occasions. Conversely, The Prophet (\ufdfa) has explicitly prohibited from desecrating the sanctity of the Qiblah<\/em> and its honour in many ahadith<\/em>.<\/p>\n He (\ufdfa) has said, \u201cWhenever you go to the washroom, neither turn your face nor turn your back towards the Qiblah <\/em>while urinating or excreting.\u201d[27]<\/a><\/p>\n In this hadith<\/em>, he (\ufdfa) has prohibited us from urinating or defecating towards the Qiblah<\/em> as this is disrespectful.<\/p>\n Anas \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647 narrates that the Messenger of Allah (\ufdfa) noticed some phlegm in the direction of the Qiblah<\/em>. It displeased him to the extent that it was noticeable on his face. He stood up and scraped it off with his hand. He then said, \u201cWhen any one of you stands up in salah<\/em>, he is conversing with his Sustainer, and his Sustainer is between him and the Qiblah<\/em>. He should therefore not spit in the direction of the Qiblah<\/em>.\u201d[28]<\/a><\/p>\n In an authentic narration of Sahih<\/em> Ibn Khuzaimah, the Messenger of Allah (\ufdfa) prohibited spitting towards the Qiblah<\/em> in all cases, whether one was in Salah<\/em> or not. He (\ufdfa) said, \u201cWhosoever spits towards the Qiblah<\/em> will come on the Day of Judgment with his spit between his eyes.\u201d[29]<\/a><\/p>\n Since spitting in a person\u2019s direction is also considered disrespectful, the Messenger (\ufdfa) prohibited us from spitting towards the Qiblah<\/em>.<\/p>\n Therefore, the fuqaha and jurist deduced from these divine texts that one should refrain from any act which is disrespectful towards the Qiblah<\/em>. Stretching one\u2019s feet towards a person is considered disrespectful, so the fuqaha have also considered stretching one\u2019s feet towards the Qiblah,<\/em> intentionally, without any excuse as disrespectful and makrooh tanzihi<\/em>. And Allah Ta\u2019ala<\/em> knows best.<\/p>\n May Allah allow us to honour His Sacred Signs and may He grant us the piety of our hearts.<\/p>\n [1]<\/a> See: Durr Mukhtaar and Tahtawi Vol.1 Pg.276, Raddul Muhtaar Vol.2 Pg.516, Tawali\u2019ul Anwaar Vol.2 Pg.197B of the Hanafiyah. The Hanabilah say that it is best not to point feet towards Qiblah. Al-Aadaabush Shariah by Ibn Muflih Vol.3 Pg.395, Kashsaful Qinaa\u2019 Vol.1 Pg.516, of the Hanabilah. Ibn Hajr Makki of the Shafi\u2019iyyah indicates to its dislike in Tuhfatul Muhtaaj Vol.1 Pg.85.<\/p>\n [2]<\/a> Abu Dawud #4776, Tirmidhi #2010 and he said, \u201cSound Gharib.\u201d<\/p>\n [3]<\/a> At-Tahreem: 6<\/p>\n [4]<\/a> Al-Addabush Shariah by Ibn Muflih Vol.3 Pg.523<\/p>\n [5]<\/a> Al-Addabush Shariah by Ibn Muflih Vol.3 Pg.523<\/p>\n [6]<\/a> Faidhul Qadeer Vol.1 Pg.225<\/p>\n [7]<\/a> Al-Ma\u2019idah:97<\/p>\n [8]<\/a> Al-Baqarah: 125<\/p>\n [9]<\/a> Al-Hajj: 32<\/p>\n [10]<\/a> #2354<\/p>\n [11]<\/a> Targheeb wat Tarheeb Pg.641 #4643<\/p>\n [12]<\/a> Majma\u2019uz Zawaid Vol.8 Pg.59<\/p>\n [13]<\/a> See: Targheeb wat Tarheeb Pg.641, Majma\u2019uz Zawaid Vol.8 Pg.59 They were both graded weak.<\/p>\n [14]<\/a> Mawsoo\u2019ah Fiqhiyah Vol.32 Pg.302<\/p>\n [15]<\/a> Al-Furoo\u2019 Vol.1 Pg.185<\/p>\n [16]<\/a> Bukhari #1751<\/p>\n [17]<\/a> Muslim #1218<\/p>\n [18]<\/a> Muslim #1218<\/p>\n [19]<\/a> Abu Ya\u2019laa #4774, Haithami said that in its chain is As-Sirri ibn Ismail and he is matrook<\/em>. [Majma\u2019uz Zawaid Vol.10 Pg121] Allamah Safarini Hanbali said that it is mustahab in \u2018Ghizaul Albaab\u2019 Vol.2 Pg.302.<\/p>\n [20]<\/a> Muslim #1763<\/p>\n [21]<\/a> Bukhari #6343<\/p>\n [22]<\/a> Abu Dawud #2795, Hakim in \u2018Mustadrak\u2019 He said, \u201cIt is authentic on the condition of Muslim,\u201d and Zahabi agreed. Arnawut graded it sound.<\/p>\n [23]<\/a> Abu Dawud with Awnul Ma\u2019bood #507, Musnad Ahmed #22124, Hakim graded its chain authentic in \u2018Mustadrak\u2019 Vol.2 Pg.274 and Zahabi agreed. As for the ikhtilaat<\/em> of Al-Mas\u2019oodi, then it is alleviated by a narration of Bilal.<\/p>\n [24]<\/a> Hakim in Mustadrak Vol.3 Pg.607-608, Al-Talkhisul Habeer Vol.2 Pg.568<\/p>\n [25]<\/a> Abu Awanah in his Sahih, Fathul Bari Vol.14 Pg.355 Hadith #6343<\/p>\n [26]<\/a> Abu Dawud #2875, Baihaqi in Kubra Vol.3 Pg.409, Hakim graded its chain authentic in \u2018Mustadrak\u2019 Vol.4 Pg.260 and Zahabi agreed. It also has a supporting chain collected by Baghawi in \u2018Al-Ji\u2019diyaat\u2019 #3426. See \u2018Talkhisul Habeer\u2019 Pg.1148 #2321.<\/p>\n [27]<\/a> Muslim #264 Bukhari#394<\/p>\n\n
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