Facing the Qiblah precisely

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah Most Merciful Most Kind

Short Answer

Undoubtedly, it is superior to face the Qiblah precisely and not deviate at all. However, if one were to deviate a little then the prayer will remain valid. Since the obligation is to face the general direction of the Holy Ka’bah.

Explanation

 

فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ

So, turn your face to the direction of al-Masjid al-Haram. (Surah al-Baqarah, 144).

In the verse above, Allah (Most High) commanded us to face the sacred Masjid. Hanafi Imams understood this to mean the general direction of the Holy Ka’bah. Therefore, it is not obligatory to face the Qiblah precisely. Rather one has some leeway. Many scholars have estimated this to be about 45 degrees each way.

 

Hanafi Imams

من كان بمكة ففرضه إصابة عينها ومن كان غائبا ففرضه إصابة جهتها هو الصحيح لأن التكليف بحسب الوسع. (الهداية في شرح بداية المبتدي)

Whoever is in Mecca, his obligation is to face it directly. And whoever is absent, his obligation is to face its direction. This is the sound opinion because obligation is according to ability. (Imam Burhan al-Deen al-Marghinani 593H, al-Hidayah).

Imam al-Marghinani clarified in the above Nass (text) that a person who is not in Makkah Sharif is obliged to face the general direction of the Holy Ka’bah. Thus, it is not a requirement to face the Qiblah precisely. This was clarified further in the commentary by Imam Ibn al-Humaam.

وَضَعَ الْعُلَمَاءُ قِبْلَةَ بَلَدٍ وَبَلَدَيْنِ وَثَلَاثٍ عَلَى سَمْتٍ وَاحِدٍ، فَجَعَلُوا قِبْلَةَ بُخَارَى وَسَمَرْقَنْدَ وَنَسَفَ وَتِرْمِذَ وَبَلْخَ وَمَرْوٍ وَسَرْخَسَ مَوْضِعَ الْغُرُوبِ. (فتح القدير)

Scholars have established the Qiblah of one, two, and three cities upon the same direction. They made the Qiblah of Bukhara, Samarqand, Nasaf, Tirmidh, Balkh, Marv, and Sarakhs the place of sunset. (Imam Kamal al-Deen Ibn al-Humaam 861H, Fath al-Qadeer)

45 Degrees

As we have seen from the Nass (text) above. The Salaf were not precise in establishing Qiblah. Rather they rendered the Qiblah in numerous conquered cities the same, despite the minimal distance between them. Thus, they seemed to accept that it is not obligatory to face the Qiblah precisely.

Many scholars say that the leeway in facing the Qiblah is 45 degrees each way. But where did this come from? Since Hanafi Imams did not generally phrase it like that. As we see in the Nusoos (texts) below, the surface or middle of the face must align with the Qiblah. And that will be fulfilled as long as one is within 45 degrees of the Qiblah.

واستقبال القبلة فللمكي المشاهد فرضه إصابة عينها ولغير المشاهد جهتها. (نور الإيضاح)

Facing the Qiblah. For the Meccan the obligation is to face it directly. And for other than the one seeing it, its direction. (Imam al-Shurunbulali 1069H, Nur al-Idah).

أن يكون ذلك منحرفا عن الكعبة أو هوائها انحرافا لا تزول به القابلة بالكلية بأن يبقى شيء من سطح الوجه مسامتا للكعبة أو لهوائها. (مراقي الفلاح)

That one is deviated from the Kaaba or its air, a deviation that does not completely negate facing it.  Such that a part of the surface of the face remains aligned with the Kaaba or its air. (Imam al-Shurunbulali 1069H, Maraaqi al-Falah).

قوله: “بأن يبقى شيء من سطح الوجه” ولو كان ذلك جزأ يسيرا وهذه صورته. وفي الفتاوى الإنحراف المفسد أن يجاوز المشارق إلى المغارب اهـ. (حاشية الطحطاوي على مراقي الفلاح)

His saying: “Such that a part of the surface of the face remains,” even if it is a small part. This is its form. In al-Fataawa: the deviation that nullifies is that which goes beyond the east to the west. (Imam Ahmad bin Muhammad al-Tahtawi 1231H, Haashiyah ala Maraaqi).

Not only Hanafis

We must understand that the view of not being obliged to face the Qiblah precisely is not restricted to Hanafis. Imam Badr al-Deen al-Ayni mentions a long list of other scholars and Imams who agreed with the Hanafi position.

جهة الكعبة، لأن الطاعة بحسب الطاقة، وبه قال جمهور أهل العلم، منهم الثوري، ومالك، وابن المبارك، وأحمد، وإسحاق، وأبو داود، والمزني، والشافعي في قول، أخرج الترمذي ذلك عن عمر وعلي وابن عباس وابن عمر – رَضِيَ اللَّهُ عَنْهُمْ. (البناية شرح الهداية)

The direction of the Kaaba. Since obedience is according to ability. This is what the majority of scholars said. Including al-Thawri, Malik, Ibn al-Mubarak, Ahmad, Ishaq, Abu Dawud, al-Muzani, and al-Shafi’i in one opinion. Al-Tirmidhi narrated it of Umar, Ali, Ibn Abbas, and Ibn Umar (May Allah be pleased with them). (Imam Badr al-Deen al-Ayni 855H, al-Binayah Sharh al-Hidayah).

Another opinion

وَعَنْ أَبِي حَنِيفَةَ الْمَشْرِقُ قِبْلَةُ أَهْلِ الْمَغْرِبِ وَالْمَغْرِبُ قِبْلَةُ أَهْلِ الْمَشْرِقِ وَالْجَنُوبُ قِبْلَةُ أَهْلِ الشِّمَالِ وَالشِّمَالُ قِبْلَةُ أَهْلِ الْجَنُوبِ. (تبيين الحقائق شرح كنز الدقائق)

From Abu Hanifah: The East is the Qiblah of the people of the West. And the West is the Qiblah of the people of the East. Whilst the South is the Qiblah of the people of the North. And the North is the Qiblah of the people of the South. (Imam Fakhr al-Deen al-Zayla’i 743H, Tabyeen al-Haqaaiq).

Some people look at the above narration from Imam Abu Hanifah and say we have even more flexibility regarding facing the Ka’bah. They consider the leeway to be at least 90 degrees. Therefore, it is certainly not obligatory to face the Qiblah precisely.

However, the text (Nass) above, represents a weaker opinion in the Hanafi Madhab. That is how Imam al-Zayani presented it after mentioning the stronger opinion. Thus, we should not go beyond the 45 degrees flexibility mentioned above.

وَجَعَلُوا قِبْلَةَ أَهْلِهَا مَا بَيْنَ الْمَغْرِبَيْنِ مَغْرِبِ الشِّتَاءِ وَمَغْرِبِ الصَّيْفِ. (المبسوط)

And they made the Qiblah of its people between the two places of setting. The setting of winter and the setting of summer. (Imam Muhammad bin Ahmad al-Sarakhsi 483H, al-Mabsoot).

Imam al-Sarakhsi explained that the strongest opinion is more precise. Therefore, the people of the west cannot simply face east. Imam Ibn Abideen also highlighted that one cannot be in a situation where he or she is not facing the Qiblah at all.

 لَيْسَ الْمُرَادُ مِنْهُ أَنْ يُجْعَلَ عَنْ يَمِينِهِ أَوْ يَسَارِهِ، إذْ لَا شَكَّ حِينَئِذٍ فِي خُرُوجِهِ عَنْ الْجِهَةِ بِالْكُلِّيَّةِ. (رد المحتار على الدر المختار)

It is not meant to be placed on his right or his left. As there is no doubt in that case that he is completely out of direction. (Imam Ibn Abideen 1252H, Radd al-Muhtaar).  

Best practice

We can see from the Nusoos above that the Hanafi Madhab does not oblige the one praying to face the Qiblah precisely. Rather they deem there to be significant leeway regarding it. So, people running a Masjid or institution which establishes the prayers have the right to slightly veer from the Qiblah. Especially when it is done to maximise space or for other valid considerations.

However, personally I would be averse to such practices, for many reasons. Firstly, it is a less cautious approach. Secondly, there may be Imams of Ahl al-Sunnah that deem such a prayer invalid. Thirdly, I would be concerned that many of the people praying in the institute will be unaware of the position taken. And they may strongly disapprove.

Conclusion

Only those who can see the Holy Ka’bah must face it exactly. As for everyone else, they are not obliged to face the Qiblah precisely. This is the Hanafi position. Masjids that are purposely deviating from the Qiblah slightly to maximise space or for other benefits, will have a valid prayer. However, I would not advise such a practice due to the reasons stated above.

And Allah Most High Knows Best.

–Answered by Shaykh Noorud-deen Rashid (29.04.25)