qualification, whereas the prohibition against turning one’s back to it is qualified in the case of a built structure, owing to the Prophet’s action, peace and blessings be upon him.

Moreover, turning one’s back to it is less serious than facing it. This is why—Allah knows best—the concession concerning it was granted when a person is within a built structure.

What is preferable, however, is not to turn one’s back to it if that can be avoided.

Facing the qiblah may be prohibited, as in this case; obligatory, as in prayer; disliked, as during the Friday sermon, for it is disliked for the preacher to face the qiblah and place the people behind him; or recommended, as in supplication and ablution. Some scholars even said: In every act of worship, facing the qiblah is preferable unless there is evidence to the contrary (1). But this is open to question, for if we make it a general rule, it conflicts with the well-known principle that the default ruling regarding acts of worship is prohibition.

Remaining beyond one’s need, ............

His statement, “Remaining beyond one’s need,” means that it is prohibited. One must leave as soon as one has finished. They gave two reasons for this (2):

The first is that it involves exposing one’s private parts without need.

The second is that outhouses and lavatories are the abode of devils and wicked souls, so one should not remain in this foul place.

The ruling that remaining there is prohibited is based on this reasoning, and there is no evidence for it from the Prophet, peace and blessings be upon him. Hence, Ahmad said in one narration from him: “It is disliked, not prohibited” (3).