The Chapter of the Qibla

For those within Masjid al-Haram, it is permissible to face any side of the Ka’ba during prayer. One praying inside the Ka’ba may also face any of its walls. However, the best position is to stand between the two columns on the red tile and face the corner containing the Black Stone. If someone is above the Ka’ba and it is time for prayer, they should lie down and incline their head toward the Bayt al-Ma'mur (Heavenly House). Similarly, anyone praying on Mount Abu Qubays should face the Ka’ba, as the Qiblah extends upward to the sky. The Prophet صلى الله عليه وعلى آله وسلم prayed toward Bayt al-Maqdis (Jerusalem) for thirteen years in Makkah after receiving prophethood and for nineteen months in Madinah. The Jews mocked him, saying that he was following their Qiblah, causing him great distress. One night, he turned his face toward the heavens in anticipation, and in the morning, after completing two units (rak'ahs) of the Dhuhr prayer, Archangel Jibril عليه السلام came to him and said: "We have seen you turning your face toward the sky, so We shall turn you to a Qiblah that pleases you. Turn your face toward the Sacred Mosque (Surah Al-Baqarah 2:144)." Archangel Jibril عليه السلام then took the Prophet’s hand and turned him toward the Ka’ba, and those behind him also turned, so that men and women changed their positions. Thus, his initial prayer was toward Bayt al-Maqdis, and the remainder was toward the Ka’ba. The news reached a mosque in Madinah where people had already prayed two rak'ahs of 'Asr. They turned toward the Ka’ba, and so their initial prayer direction was toward Bayt al-Maqdis and its completion was toward the Ka’ba. This mosque became known as Masjid al-Qiblatayn (the Mosque of the Two Qiblahs). The Muslims then asked: "O’ Messenger of Allah صلى الله عليه وعلى آله وسلم, what happens to our prayers toward Bayt al-Maqdis?" Allah سبحانه وتعالى revealed: "Allah سبحانه وتعالى would not make your faith to be in vain (Surah Al-Baqarah 2:143)," meaning that their prayers toward Bayt al-Maqdis were accepted.

And this was revealed concerning those who are confused about the direction: "To Allah سبحانه وتعالى belongs the east and the west; wherever you turn, there is the face of Allah سبحانه وتعالى" (Surah Al-Baqarah 2:115)

Nothing that passes in front of a Muslim while he is praying — whether it be a dog, a woman, a donkey, or anything else — invalidates the prayer.

It has also been narrated regarding someone who cannot determine the Qiblah in a desert or wilderness that they should pray in all four directions.

My father, may Allah سبحانه وتعالى be pleased with him, said in his letter to me: "If you want to perform a supererogatory (nafl) prayer while riding, pray and turn the head of your mount in whatever direction it faces, whether toward the Qiblah or otherwise, right or left. If you pray a mandatory (fardh) prayer while on the back of your mount, face the Qiblah, say the opening takbir (Allahu Akbar), and then proceed in whichever direction your mount takes you, reciting. When you wish to bow and prostrate, bow and prostrate on something you have with you that is permissible to prostrate upon. Do not pray a mandatory prayer in this manner unless there is a severe necessity. If you are walking, follow the same procedure, but when you wish to prostrate, you must prostrate on the ground." The letter also stated : "If a wild animal approaches and you fear missing the prayer, face the Qiblah and pray using gestures. If you fear the animal and it continues to circle you, move with it as it moves and pray using gestures."

This means that during the Jumu’ah sermon (Khutbah), the Eid prayers, and the prayer for rain (Salat al-Istisqa), the Imam (preacher) faces the people, and they face him until he completes his sermon.