Part 29

There is also a similar hadith related in Sahih Al-Bukhdari (Al-Bukhdri’s Authentic Book of Hadith) on the authority of Abd Misa, saying:

“These signs, which Allah sends, do not occur because of the death or birth of somebody, but by them Allah warns His servants. So when you see anything thereof, resort to remembering Allah, invoking Him and asking for His forgiveness.”*

Hence, Allah, Exalted be He, causes eclipses of these two great signs, namely the sun and moon, to let people take warning and know that the sun

and moon are creatures, just like the other creatures, that may be afflicted with imperfection and change. Thus, Allah does this to show His servants His sublime, perfect Might and to confirm that He is the Only One deserving worship. Allah, Exalted be He, says:

“And of His signs are the night and day and the sun and moon. Do not prostrate to the sun or to the moon, but prostrate to Allah, Who created them, if it should be Him that you worship.”

As for the time of the Eclipse Prayer, it is to start from the beginning of the eclipse until it is clear, as the Prophet (PBUH) says:

“When you see the eclipse, perform prayer.” (Related by Al-Bukhari and Muslim)‘ It came in another hadith related by Muslim as: “When you see any of this (i.e. eclipse), perform prayer until it clears.”*

The Eclipse Prayer is not to be performed after the eclipse is over, for its due time has been missed. Also, if the eclipse is over before people know of it, they are not to perform the Eclipse Prayer.

According to the soundest opinion of scholars, Eclipse Prayer is to be performed with two rak’ahs (units of Prayer), in which one is to recite the Qur'an aloud. As for the first rak ‘ah, one is to recite Al-Fatihah (the Opening Chapter of the Quran) and another long surah, such as the surah of Al-Bagarah (the Cow)° or any other long surah. Then, one is to performa prolonged bowing, and raise one’s head and say tasmi*’ and tahmid* in the same way one does in other prayers. After that, one is to recite Al-Fatihah and another long surah, but shorter than the first, such as the surah of Alu ‘Imrin (the Family of ‘Imran)’. Next, one is to perform a long bowing, but shorter than the first one, and raise one’s head and say:

“Allah listens to the one who praises Him, O our Lord! (All) praise is due to You, many good and blessed praises, (the praise) with which is filled the heavens and the earth, and with which is filled anything that You desire after this.”

After saying so, one is to perform two prolonged prostrations and not to prolong sitting between them. Then, one is to perform the second rak'‘ah

similar to the first, namely with two prolonged bowings and two prolonged prostrations. Finally, one is to recite Tashahhud and say taslim "

This is how the Eclipse Prayer is to be performed, according to the way practiced by Allah’s Messenger (PBUH), and according to what was reported about him through many ways of transmission, Some of these ways of transmission are included in the Two Sahihs; for example, ‘Aishah (may Allah be pleased with her) narrated:

“In the lifetime of Allah’s Messenger (PBUH), the sun eclipsed and he went to the mosque and the people aligned behind him. He pronounced takbir'’ and prolonged the recitation (of the Quréin) and then said takbir and performed a prolonged bowing; then he (lifted his head and) said, ‘Allah listens to the one who praises Him. He then did not prostrate but stood up and recited a prolonged recitation, but shorter than the first one. He again pronounced takbir, then performed a prolonged bowing, but shorter than the first one and then said (after rising from bowing), Allah listens to the one who praises Him, O our Lord! (All) praise is due to You. Then, he prostrated and then he did the same in the second rak ‘ah; thus he completed four bowings and four prostrations. The sun (eclipse) had cleared before he finished the prayer.”

It is an act of the Sunnah (Prophetic Tradition) to perform Eclipse Prayer in congregation, as done by the Prophet (PBUH), yet it is permissible to perform it alone, like the case with the other supererogatory prayers. However, it is preferable to perform it in congregation. Moreover, it is an act of the Sunnah, for the imam, to preach people after performing the Eclipse Prayer, and warn them against heedlessness with regard to Allah's commands, and against unawareness. The imam should also command them to invoke Allah frequently and ask for His forgiveness.

In the Two Sahihs, ‘Aishah (may Allah be pleased with her) narrated:

“The Prophet (PBUH) came to the people, after the sun became visible again after the eclipse, and delivered a sermon, in which he praised Allah and extolled Him. Then he said, ‘The sun and the moon are two signs amongst the signs of Allah; they do not eclipse on the death or birth of anyone. So when you see the eclipse, invoke Allah, pronounce takbir, perform prayer and give charity... pe

If the prayer is finished before the eclipse is over, one is to resort to remembering and invoking Allah until it is over, and not to repeat prayer. However, if the eclipse is clear during prayer, one is to complete it lightly and not to finish it straight away, as Allah, Exalted be He, says:

Hence, prayer is to be during the time of eclipse, as the Prophet (PBUH) says, “..until the eclipse is clear,” and, “..until the eclipse is over.”

“The time of the eclipse may be long at times, and short at others. This is according to (the amount of) the part eclipsed of the sun; the sun may be entirely or partially eclipsed. Thus, if the eclipse takes a long time, one is to prolong prayer and recite the surah of Al-Bagarah (the Cow), or any other long surah, in the first rak ‘ah. After performing the second bowing, one is to recite a surah shorter than the first. There are sahih (authentic) hadiths narrated about the Prophet (PBUH) in support of what we have already mentioned. Moreover, the prayer is to be completed lightly when the reason behind performing it is over (i.e. when the eclipse is over). Similarly, one is permitted to lighten the prayer when one knows that the eclipse will not take a long time. In addition, if the eclipse begins to be clear before one commences prayer, one is to commence it and make it light. The majority of scholars uniformly agree upon this, for the Eclipse Prayer is ordained for a specific reason, which is about to finish. If the eclipse clears entirely before the commencement of prayer, one is not to perform it.”

2 Al-Bukhari (1060) [2/705] and Muslim (2119) [2/457]. 3 Al-Bukhari (1059) [2/704] and Muslim (912),

4 Al-Bukhari (1043) [2/679] and Muslim (2119) [3/457]. 5 Muslim (2099) [3/447]

7 Tasmi’: Saying “Sami‘allahu liman hamidah” i.e. “Allah listens to the one who praises Him,” when standing following bowing in prayer.

8 Tahmid (in prayer): Saying as a reply to tasmi’, “Rabband-walakal-hamd” i.e. “Our Lord, to You be (all) praise.”

10 Taslim: Saying the final Salamsin prayer (saying, “As-salému ‘alaykum wa Rahmatullah” i.e. “Peace be upon you, and the mercy of Allah”) when concluding prayer.

14 Al-Bukhari (1063) [2/706]. Al-Bukhari (1041) [2/678] and Muslim (2111) (3/453).

This prayer is a means of seeking rain from Allah, Exalted be He, during times of drought. That is, people are naturally disposed to ask help from the One Who is able to support them; Allah Alone. This prayer was known among the previous nations. It is regarded also as one of the acts of the prophets (peace be upon them all), as Allah, Exalted be He, says:

“And [recall] when Moses prayed for water for his people...” (Qur'an: Al-Baqarah: 60)

Similarly, the Seal of Prophets, Prophet Muhammad (PBUH) performed Prayer for Rain for his people many times, and in many ways. In addition, Muslim scholars unanimously agree on the legality of such an act.

The Prayer for Rain is ordained during times of drought and times when rain fails, which causes harm to people. Then there is no way out except by supplicating their Lord and asking Him for water (rain), People may supplicate Allah in various ways. For instance, people may supplicate Allah in Prayer, whether in congregation or alone. They may also supplicate Him by invoking Him during

the sermon of the Jumu ‘ah (Friday) Prayer, in which the imam may invoke Allah, and Muslims say, “Amin (Amen). Furthermore, it may be by invoking Allah after performing prayers, or by supplicating Him in seclusions with neither prayer nor sermon. All such acts are related about the Prophet (PBUH).

The Prayer for Rain is regarded as a stressed Sunnah, as ‘Abdullah Ibn Zayd (may Allah be pleased with him) said:

“The Prophet (PBUH) went out to invoke Allah for rain. He faced the giblah,' invoking Allah. Then he traversed his cloak and performed two rak ‘ahs and recited the Quran aloud in them.”

(Related by Al-Bukhari and Muslim)’ There are many hadiths in support of this practice.

The Prayer for Rain is similar to that of the Feast concerning its relevant rulings and the place where it is performed. That is, it is viewed desirable to perform it in the place where the Feast (*Id) Prayer is performed; outside the mosque. Moreover, its rulings and practices are the same as those of the Feast Prayer, namely the number of rak ‘ahs, the loud recitation of the Qur'an, being performed before delivering the sermon, and the additional takbirs in the first and second rak ‘ahs before the recitation of the Qur'an, as illustrated before.

“The Prophet (PBUH) performed two rak'ahs as he does in the Feast (Prayer).”

Al-Tirmidhi says that this is a hasan (good) and sahih (authentic) hadith, and Al-Hakim and others’ view it as a sahih (authentic) hadith, as well. The one performing the Prayer for Rain is to recite the surah of Al-A ‘ld (the Most High)’ in the first rak’ah, and the surah of Al-Ghashiyah (the Overwhelming Event) in the second one. People are to perform it in a vast spacious place, away from the place of residence, as the Prophet (PBUH) did not perform it except in the desert. This is because performing it in such a place is a means of showing much need to Allah, Exalted be He. When the imam wants to proceed to perform the Prayer for Rain, he should start with reminding people of what may soften their hearts by mentioning Allah's reward and punishment. They should also be commanded to turn to Allah in repentance and return rights to whom they are due. This is because sins are amongst the main reasons that cause rain and blessings to be withheld. On the other side, repentance and asking Allah for forgiveness are reasons for Allah's answering of supplication. Allah, Exalted be He, says:

“And if only the people of the cities had believed and feared Allah, We would have opened [i.e. bestowed] upon them blessings from the heaven and the earth; but they denied [the messengers], so We seized them for what they were earning.”

Furthermore, the imdm should command people to give charity to the poor and needy, as this is regarded as a cause for sending Allah’s mercy. After that, he is to set for them a certain day, at which they are to come out and be prepared for such an honorable occasion, and according to that which best suits it as an act of the Sunnah. At that date, people are to go out to the place of prayer showing humbleness, submissiveness and neediness of Allah, Exalted be He, as Ibn ‘Abbas (may Allah be pleased with him) said:

“Allah’s Messenger (PBUH) went out to perform the Prayer for Rain showing humility, humbleness, and submissiveness, and supplicating (Allah).”

(Al-Tirmidhi said that this is a hasan, sahih (good, authentic) hadith.)

No Muslim should stay behind (from going out) while able, even boys and women, whose presence does not cause temptation, are to go out to perform it. Then, the imam is to lead people performing two rak ‘ahs, as mentioned before. After doing so, he is to deliver one sermon. However, some scholars view that the imdrm is to deliver two sermons. Both opinions are permissible, but the soundest opinion is to deliver one sermon, according to the most preponderant legal proof. In most cases, the Prophet (PBUH) delivered the sermon after performing the Prayer for Rain, and Muslims acted according to this. However, it is related that the Prophet (PBUH) delivered the sermon before performing the prayer. This is the view of some scholars, but the first view (delivering the sermon after performing prayer) is more preponderant; and Allah knows best.

In the sermon of asking for rain, the imam should ask for Allah's forgiveness as well as recite the verses that command asking for forgiveness, in abundance, as this is considered a cause for sending rain. Moreover, the imam should supplicate Allah, Exalted be He, with much invocation, asking for rain. When supplicating Allah, the imam should raise his hands, as the Prophet (PBUH) used to raise his hands when invoking Allah in the Prayer for Rain, so much that the whiteness of his armpits became visible’. The imam should also confer

blessings upon the Prophet (PBUH), as this is a cause for (Allah) answering his supplication. He may invoke Allah with the supplication related about the Prophet (PBUH) in such situations,’ as a means of following him. In this regard, Allah, Exalted be He, says:

“There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day...” (Qur'an: Al-Ahzab: 21)

It is viewed as an act of the Sunnah (Prophetic Tradition) to face the giblah (direction of prayer) at the end of supplication, and to traverse one’s clothes, as related in the Two Sahihs’ that the Prophet turned his back toward the people and faced the giblah asking Allah (for rain). Then he traversed his cloak'”. The wisdom behind this - Allah knows best - is that it is like a good omen that the present hard condition may turn into prosperity and the sending of rain. People should also follow the imam and traverse their clothes, as Imam Ahmad related, “..the people followed him (the Prophet) and traversed their clothes." In addition, what is stated as done by the Prophet (PBUH) is to be done by his nation, unless it is proved that he alone is particularized with such a thing.

This would be until Allah sends down rain; otherwise, Muslims should repeat asking for rain, as long as there is a need for that, It is considered an act of the Sunnah (Prophetic Tradition) that when rain starts to fall, one is to stand and receive some of it” and say, “O Allah! Let it be a strong fruitful rain,’” and say, “The rain is due to the Favor and Mercy of Allah.” However, when rain falls heavily and there is fear that it might cause harm, one should say as the Prophet (PBUH) used to say:

“O Allah! (Let the rain be) around us, not on us. O Allah! (Let the rain be) on the plateaus, on the mountains, on the hills, on the hillocks, in the valleys, and on the places where trees grow:”

1 The qiblah: The direction of prayer, namely towards the Ka’ bah.

3 Abi Dawid (1165) [1/480], Al-Tirmidhi (558) [2/445], An-Nasa’i (1505) [2/173], Ibn Majah (1266) [2/94], and Al-Hakim in his “Al-Mustadrak” (1220) [1/466].

6 Al-Bukhari (1024) [2/663] and Muslim (2068) [3/428]; see also Al-Bayhaqi in his “Sunan” [3/486].

9 The Two Sahilts: The Two Authentic Books of Al-Bukhari and Muslim.

Our Shar?'ah (Islamic Law), thank Allah, is so perfect and comprehensive that it covers all man's affairs related to his life as well as his death. Among the issues that our Shari'ah covers are the rulings on deathbed and death, starting from one’s last illness and death, until one’s burial. Our Shari'ah also covers the rulings on visiting a dying person and instructing him to say, “There is no deity but Allah,” washing the body of the deceased, enshrouding his body, performing the Funeral Prayer over him, burying him, settling his debts, carrying out his will, distributing his properties legally, and assuming guardianship over his young children.

“The Sunnah of the Prophet (PBUH) regarding sick and dying people is the most perfect one, which is different from that of all other nations. The Sunnah in this regard includes the following: