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Draft:Istidbar of the Qibla

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Istidbar of the Qibla (turning one's back to the Qibla) is a jurisprudential term meaning turning one's back to the Qibla and is the opposite of facing the Qibla. According to the fatwa of jurists, istidbar of the Qibla in prayer and obligatory tawaf invalidates these acts of worship. Also, turning one's back to the Qibla during takhalli (relieving oneself) is haram.

In jurisprudential sources, istidbar of the Qibla is considered mustahabb in cases such as the visitation of the Infallibles (a), talqin of the deceased, throwing stones at Jamrat al-'Aqaba in the Hajj rituals, and the positioning of a judge during judgment.

Concept and Position

Istidbar of the Qibla is a jurisprudential term[1] meaning turning one's back to the Qibla[2] and is the opposite of facing the Qibla.[3]

Istidbar of the Qibla and its rulings are discussed in sections of jurisprudential sources such as purification, salat, Hajj, nikah, li'an, and qada'.[4]

Cases of the Prohibition of Istidbar of the Qibla

  • Prayer: Jurists consider istidbar of the Qibla in prayer to invalidate it.[5] Some jurists, such as al-Shahid al-Awwal, have considered deviation[6] and intentional istidbar of the Qibla[7] in prayer to be haram. According to the famous view, istidbar of the Qibla in recommended prayer also invalidates it,[8] unless the praying person is riding or walking.[9]
  • Obligatory Tawaf: According to the fatwa of jurists, turning one's back to the Ka'ba in obligatory tawaf is not permissible[10] and invalidates it.[11]
  • Takhalli: Istidbar of the Qibla during takhalli (relieving oneself), like facing the Qibla in this state, is haram.[12]
  • Burial of a non-Muslim pregnant woman: Some jurisprudential sources have stated that a non-Muslim pregnant woman whose fetus is from a Muslim husband must be buried upon death in such a way that her back is to the Qibla and the fetus in her womb is facing the Qibla.[13]

Cases of the Recommendation of Istidbar of the Qibla

In jurisprudential sources, istidbar of the Qibla is considered mustahabb in the following cases:[14]

  • Visitation of the Infallibles (a): It is mustahabb for the pilgrim to stand with their back to the Qibla and face the grave of the Imam.[15] In the visitation of non-Infallibles, it is recommended that the pilgrim face the grave and the Qibla.[16]
  • Talqin of the deceased: In the talqin of the deceased, some jurists have considered it mustahabb for the one reciting the talqin to have their back to the Qibla and face the corpse.[17] Others believe they should face the Qibla and the grave.[18] According to al-Shahid al-Awwal, the reciter has the choice between these two states.[19]
  • The prayer leader after the rain prayer: It is mustahabb that the prayer leader, after the prayer, stands with his back to the Qibla and faces the people, and together with them, praises God a hundred times.[20]
  • Ramy Jamrat al-'Aqaba: It is mustahabb for the Hajj pilgrim to have their back to the Qibla when throwing stones at Jamrat al-'Aqaba and to face the Qibla when throwing stones at the other two Jamaras.[21]
  • Li'an: It is mustahabb for the ruler, when executing li'an, to have his back to the Qibla, and the man and woman to face the Qibla.[22]
  • Judgment: It is mustahabb that the judge, during judgment, has his back to the Qibla, and the two parties of the dispute face the Qibla.[23]
  • Sexual intercourse: Having one's back to the Qibla during sexual intercourse, like facing the Qibla, is makruh.[24]

Notes

  1. ↑ Mu'assasa-yi Dā'irat al-Ma'ārif-i Fiqh-i Islāmī, Farhang-i fiqh, 1387 Sh, vol. 1, p. 407.
  2. ↑ Jawharī, al-Ṣiḥāḥ, under the word "d-b-r".
  3. ↑ Jam'ī az Pazhūhishgarān, Mawsū'at al-fiqh al-Islāmī, 1423 AH, vol. 11, p. 309.
  4. ↑ Mu'assasa-yi Dā'irat al-Ma'ārif-i Fiqh-i Islāmī, Farhang-i fiqh, 1387 Sh, vol. 1, p. 407.
  5. ↑ For instance, see: 'Allāma Ḥillī, Nihāyat al-aḥkām, 1419 AH, vol. 1, p. 530; Ṭabāṭabā'ī Yazdī, al-'Urwat al-wuthqā, 1409 AH, vol. 1, p. 706; Najafī, Jawāhir al-kalām, 1404 AH, vol. 11, p. 28; Mu'assasa-yi Dā'irat al-Ma'ārif-i Fiqh-i Islāmī, Farhang-i fiqh, 1387 Sh, vol. 1, pp. 407-408.
  6. ↑ Shahīd al-Awwal, Dhikrā l-Shī'a, 1419 AH, vol. 4, pp. 16-18.
  7. ↑ Jam'ī az Pazhūhishgarān, Mawsū'at al-fiqh al-Islāmī, 1423 AH, vol. 11, p. 311.
  8. ↑ For instance, see: Bihbahānī, Maṣābīḥ al-ẓalām, 1424 AH, vol. 6, p. 379; Najafī, Jawāhir al-kalām, 1404 AH, vol. 8, p. 4; Ṭabāṭabā'ī Yazdī, al-'Urwat al-wuthqā, 1409 AH, vol. 1, p. 546.
  9. ↑ For instance, see: Ḥillī, Īḍāḥ al-fawā'id, 1387 AH, vol. 1, p. 80; Najafī, Jawāhir al-kalām, 1404 AH, vol. 8, p. 8; Ṭabāṭabā'ī Yazdī, al-'Urwat al-wuthqā, 1409 AH, vol. 1, p. 546.
  10. ↑ For instance, see: Mūsawī Shāhrūdī, Jāmi' al-fatāwā manāsik-i ḥajj, 1428 AH, p. 11, issue 297; Muḥammadī Khurāsānī, Sharḥ Tabṣirat al-muta'allimīn, n.d., vol. 1, p. 300; Majlisī, Bīst u panj risāla-yi fārsī, 1412 AH, p. 481.
  11. ↑ For instance, see: Najafī, Jawāhir al-kalām, 1404 AH, vol. 19, p. 292; Muḥaddith Baḥrānī, al-Ḥadā'iq al-nāḍira, 1405 AH, vol. 16, p. 102; Shaykh al-Anṣārī, Manāsik-i ḥajj (muḥashshā), 1425 AH, p. 53.
  12. ↑ For instance, see: Shaykh al-Ṭūsī, al-Nihāya, 1400 AH, vol. 1, p. 9; 'Allāma Ḥillī, Qawā'id al-aḥkām, 1413 AH, vol. 1, p. 180; Shahīd al-Thānī, Masālik al-ifhām, 1413 AH, vol. 1, p. 28; Najafī, Jawāhir al-kalām, 1404 AH, vol. 2, p. 7.
  13. ↑ For instance, see: Muḥaqqiq Ḥillī, Sharā'i' al-Islām, 1408 AH, vol. 1, p. 34; 'Allāma Ḥillī, Tabṣirat al-muta'allimīn, 1411 AH, p. 33; Mūsawī 'Āmilī, Madārik al-aḥkām, 1411 AH, vol. 2, p. 136.
  14. ↑ Mu'assasa-yi Dā'irat al-Ma'ārif-i Fiqh-i Islāmī, Farhang-i fiqh, 1387 Sh, vol. 1, pp. 407-408.
  15. ↑ For instance, see: Shahīd al-Awwal, al-Durūs al-shar'iyya, 1417 AH, vol. 2, p. 23; Muḥaddith Baḥrānī, al-Ḥadā'iq al-nāḍira, 1405 AH, vol. 17, p. 421; Shaykh al-Ṣadūq, al-Hidāya, 1418 AH, p. 121; Najafī, Jawāhir al-kalām, 1404 AH, vol. 20, p. 102.
  16. ↑ Shaykh al-Ṣadūq, al-Hidāya, 1418 AH, p. 121; Ardabīlī, Majma' al-fā'ida wa l-burhān, 1403 AH, vol. 2, p. 487; Āmulī, Miṣbāḥ al-hudā, 1384 AH, vol. 6, p. 498.
  17. ↑ Abū l-Ṣalāḥ al-Ḥalabī, al-Kāfī fī l-fiqh, 1403 AH, p. 239; Ḥillī, al-Jāmi' li-l-sharā'i', 1405 AH, p. 55; Jam'ī az Pazhūhishgarān, Mawsū'at al-fiqh al-Islāmī ṭibqan li-madhhab Ahl al-Bayt (a), 1423 AH, vol. 11, p. 310.
  18. ↑ Ibn Idrīs al-Ḥillī, al-Sarā'ir, 1410 AH, vol. 1, p. 165; 'Allāma Ḥillī, Qawā'id al-aḥkām, 1413 AH, vol. 1, p. 233.
  19. ↑ Shahīd al-Awwal, al-Durūs al-shar'iyya, 1417 AH, vol. 1, p. 116; Shahīd al-Awwal, al-Lum'at al-Dimashqiyya, 1410 AH, p. 30.
  20. ↑ 'Allāma Ḥillī, Tadhkirat al-fuqahā', 1414 AH, vol. 4, p. 215; Narāqī, Mustanad al-Shī'a, 1415 AH, vol. 6, p. 365; Biḥār al-anwār, 1403 AH, vol. 88, p. 335.
  21. ↑ For instance, see: 'Allāma Ḥillī, Mukhtalaf al-Shī'a, 1413 AH, vol. 4, p. 268; Narāqī, Mustanad al-Shī'a, 1415 AH, vol. 12, p. 292; Najafī, Jawāhir al-kalām, 1404 AH, vol. 19, p. 112; Khū'ī, Manāsik al-ḥajj, 1411 AH, p. 227.
  22. ↑ Ibn Barrāj al-Ṭarābulusī, al-Muhadhdhab, 1406 AH, vol. 2, p. 306; Sallār al-Daylamī, al-Marāsim, 1404 AH, p. 163; Shaykh al-Mufīd, al-Muqni'a, 1413 AH, p. 540; Najafī, Jawāhir al-kalām, 1404 AH, vol. 34, p. 60.
  23. ↑ For instance, see: Muḥaqqiq Ḥillī, Sharā'i' al-Islām, 1408 AH, vol. 4, p. 65; 'Allāma Ḥillī, Taḥrīr al-aḥkām, 1420 AH, vol. 5, p. 121; Shahīd al-Thānī, Masālik al-ifhām, 1413 AH, vol. 13, p. 367; Najafī, Jawāhir al-kalām, 1404 AH, vol. 40, p. 74.
  24. ↑ 'Allāma Ḥillī, Qawā'id al-aḥkām, 1413 AH, vol. 3, p. 6; Fāḍil al-Hindī, Kashf al-lithām, 1416 AH, vol. 7, p. 20; Najafī, Jawāhir al-kalām, 1404 AH, vol. 29, p. 59; Khū'ī, Mawsū'at al-Imām al-Khū'ī, 1418 AH, vol. 12, p. 35.

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