Malaman Musulunci sun yarda cewa juyowa zuwa alkiblar Ka'aba na ɗaya daga cikin sharuddan ingancin sallah, saboda faɗar Maɗaukaki: "Kuma duk inda ka fito [domin sallah, ya Muhammadu] ka juya fuskarka zuwa Masallacin Harami. Kuma lallai shi ne gaskiya daga Ubangijinka." 99 Idan kuwa mai sallah zai iya ganin Ka'aba, to wajibi ne ya fuskanci Ka'aban kanta, kuma babu wata takaddama a kan wannan. Malamai sun sabawa juna a kan batutuwa biyu idan Ka'aba ba ta gani. Na farko, ko wajibi ne a fuskanci Ka'aban kanta ko a fuskanci inda take. Na biyu, ko wajibi ne a yi daidai da ita, ko a yi hasashen alkibla, wato a yi daidai da Ka'aban kanta ko da alkiblar gaba ɗaya?

The Muslim jurists agreed that turning toward the direction of the House is one of the conditions for the validity of prayer, because of the words of the Exalted, “And whencesoever thou comest forth [for prayer, O Muhammad] turn thy face toward the Inviolable Place of Worship. Lol it is the Truth from thy Lord”.99 If, however, the worshiper can see the House, then the obligation is to face the House itself, and there is no dispute about this. The jurists disagree about two issues, when the KaQ^a is not in sight. First, whether the obligation is to face the Ka^a itself or to face in its direction. Second, whether the obligation is to be exact about it or estimate the direction, that is, being exact about the KaTia itself or about the general direction?

Wasu malamai sun ce wajibi ne a fuskanci Ka'aba kanta, yayin da wasu suka ce wajibi ne a fuskanci alkiblarta. Dalilin sabanin su shi ne ko a cikin maganar Maɗaukaki, "Kuma duk inda ka fita [domin salla, ya Muhammadu] ka juyar da fuskarka zuwa Masallacin Harami", akwai kalma da ake ɗauka a ɓoye, har a karanta, "Kuma duk inda ka fita [domin salla, ya Muhammadu] ka juyar da fuskarka zuwa alkiblar Masallacin Harami", ko kuma a karanta kalmomin yadda suke. Waɗanda suka ɗauki kalma a ɓoye sun ce wajibi ne a fuskanci alkiblar, yayin da waɗanda ba su ɗauki kalma a ɓoye ba suka ce wajibi ne a fuskanci Ka'aba kanta. Wajibi ne a fassara kalmomi bisa ma'anarsu ta zahiri, sai dai idan wata hujja ta nuna cewa an yi amfani da su a ma'ana ta alama. Duk da haka, an ce hujjar kasancewar kalma a ɓoye a nan tana cikin maganar Annabi (tsira da amincin Allah su tabbata a gare shi), "Duk abin da ke tsakanin gabas da yamma alkibla ce idan ka nufi Gidan". Sun ce yarjejeniyar malaman Musulunci kan dogon layi na masu salla da ya wuce iyakar Ka'aba hujja ce cewa wajibi ba shi ne a fuskanci Ka'aba kanta ba, wato idan Ka'aba ba ta gani. Abin da nake cewa shi ne, da wajibi ya kasance a nufi Ka'aba kanta, da hakan ya zama wahala, kuma Maɗaukaki ya ce, "Shi ya zaɓe ku, bai kuma sanya muku wata wahala a addini ba". Nufin abu kai tsaye ba zai yiwu ba sai ta hanyar amfani da lissafin ƙasa da kallon taurari, kuma sakamakon ma kusan-kusan ne; to yaya zai yiwu ba tare da waɗannan ba a tabbatar da alkibla ta hanyar ijtihadi? Ba mu da wajibi na gano (sanin) tsawon da faɗin ƙasa ta hanyar lissafin ƙididdigar ilimin lissafi da kallon taurari, wanda daga gare shi ne za a iya fitar da dukkan tsawo da faɗin ƙasar.

Some Jurists maintained that the obligation is for facing the Ka<ba itself, while others maintained that it is for facing its direction. The reason for their disagreement is whether in the words of the Exalted, “And whencesoever thou comest forth [for prayer, O Muhammad] turn thy face toward the Inviolable Place of Worship”, an implied word is to be assumed, so as to read, “And whencesoever thou comest forth [for prayer, O Muhammad] turn thy face in the direction of the Inviolable Place of Worship”, or whether the words are to be read as they are. Those who assumed an implied word maintained that the obligation is for facing in its direction, while those who did not assume an implied word here said that the obligation is to face the Ka<ba itself. It js necessary to interpret the words in their actual meanings, unless an evidence indicates their construction in the metaphorical meaning. It is, however, maintained that the evidence for an implied word here is to be found in the words of the Prophet (God’s peace and blessings be upon him), “.Whatever is between the east and the west is a qiblay if you take the direction of the House”. They said that the agreement of the Muslim jurists about a long row of worshipers extending beyond the boundary of the Ka<ba is an evidence that the obligation is not to face the Ka^a itself, that is when the Ka<ba is not in sight. What I would say is that if the obligation had been to aim at the Ka<ba itself it would have amounted to hardship, and the Exalted has said, “He hath chosen you and hath not laid upon you in religion any hardship”.100 Aiming directly at a thing is not possible without approaching it by the use of geometry and (astronomical) observation, and yet the result is approximate; then, how is it possible without these to determine the direction by way of ijtihad? We are not under the obligation of discovery by means of geometry based upon astronomical observation from which the whole length and breadth of the land may be derived.

Shin wajibi ne ga mutum mai neman alkibla ya tabbatar da daidai ne, ko kuwa wajibi ne kawai ya yi ƙoƙari wajen nemansa? Idan muka ce wajibi ne a tabbatar da shi daidai, to zai sake sallah idan ya gano cewa ya yi kuskure (wajen tantance alkibla ta gaskiya). Idan kuma muka ce wajibi ne kawai a yi ƙoƙari, to ba zai sake sallah ba idan ya yi kuskure, haka nan idan ya yi sallah kafin ya yi ƙoƙarin neman alkiblar. Al-Shafi'i ya yi tunanin cewa wajibi ne a tabbatar da daidai, kuma idan ya bayyana ga mutum cewa ya yi kuskure, to zai sake sallah, koyaushe. Wata ƙungiya ta malaman fiqhu ta ce ba ya sake sallah idan ya gama sallah, sai dai idan ya yi hakan da gangan (wato ya yi sallah zuwa alkiblar da ba daidai ba) ko kuma ya yi sallah ba tare da ya yi ƙoƙarin neman alkiblar ba. Wannan ita ce ra'ayin Malik da Abu Hanifa, sai dai Malik ya yi wa'azin cewa a sake sallah idan lokaci yana nan.

Is the obligation of a person striving to determine the qibla (the attainment of) accuracy or is it just the exercise of effort to discover it? Thus, if we say that the obligation is to accurately determine it, he is to pray again if he discovers that he made a mistake (in determining the true direction). If we maintain that the obligation is only for exerting effort, he does not have to pray again if he makes an error, and also if he had prayed before an effort to discover the direction. Al-ShafiT thought that the obligation was for accurate determina­ tion, and if it becomes obvious to the person that he had made a mistake, he was to pray again, always. A group of jurists said that he does not pray again if he has finished praying, unless he did so intentionally (that is, prayed in the wrong direction) or prayed without making an effort to discover the direction. This was the opinion of Malik and Abu Harnfa, except that Malik i recommended praying again if there was still time.

سبب الخلاف في هذه المسألة هو تعارض الحديث مع القياس، tare da takaddama kan sahihancin hadisin. Kiyasin yana dogara ne akan kamanceceniyar wajibcin fuskantar alkibla da lokaci, wato lokacin sallah. Sun yarda (game da lokaci) cewa wajibi ne mai ibada ya kai ga lokaci daidai. Idan mutum ya gane cewa ya yi sallah kafin lokaci, sallarsa ba ta inganta ba, sai ya sake yi, babu shakka. Duk da haka, akwai wani dan sabani da aka ruwaito daga Ibn Abbas da al-Shafi'i, da kuma ruwayar daga Malik cewa idan matafiyi bai san lokaci ba, ya yi sallar isha'i kafin bacewar jan shafi, sannan ya gano daga baya cewa ya yi sallar kafin wannan lokaci, sallarsa tana nan inganci. Dalilin kamanceceniya tsakanin su shi ne cewa wadannan su ne iyakokin lokaci, kamar yadda waccan su ne iyakokin alkibla.

The reason for disagreement in this is the conflict between a tradition and analogy, along with a dispute over the authenticity of the tradition. The analogy is based on the similarity of (the obligation to face the) direction to time, that is, the timing for prayer. They agreed (about time) that the obligation was for the worshipper to hit the time accurately. If the subject realizes that he prayed before time his prayer becomes invalid, and he must pray again, invariably. There is, however, a slight deviation reported from Ibn <Abbas and al-Sha^T, as well as the report from Malik that if a traveller is unaware of the timing and prays <ish& before the disappearance of twilight discovering later that he had prayed before this time, his prayer remains valid. The basis for the resemblance between them is that these are the bounds of timing just as those are the bounds of direction.