The Eclipse between the people of faith and the people of negligence 2

[bamalli]

"Then he stood up and stood for a long time." According to the report of Ibn Shihaab, "Then he said 'Sami'a Allaahu liman hamidah (Allaah listens to the one who praises Him)'. Another report at the end of the chapter on eclipses adds the phrase, 'Rabbanaa wa laka'l-hamd (our Lord to You be praise)." From this it is understood that it is mustahabb to recite the prescribed phrases (dhikr) when standing up at the beginning of the second standing in the first rak'ah. Some of the later Shaafa'is found this problematic because they thought that it referred to the standing for recitation (the first standing), not the standing after rukoo'. Their evidence for this was the scholarly consensus among those who said that the rukoo' in each rak'ah should last longer than the recitation of al-Faatihah, although Muhammad ibn Muslimah al-Maaliki differed from them in that regard. The response to this is that Salaat al-Kusoof is unique and there is no room for qiyaas (analogy) in this case. Everything that it is proven that the Prophet (peace and blessings of Allaah be upon him) did in this prayer is prescribed for it, because it is in a class of its own. So the majority refuted those who compared it to naafil prayers and thus said that the second rukoo' should not be added. When there is a text, qiyaas diminishes in significance. Salaat al-Kusoof is more akin to Salaat al-'Eed and the like, prayers which are in a class of their own among the Naafil prayers. Salaat al-Janaazah (funeral prayer) is distinguished by the absence of rukoo' and sujood, Salaat al-Eedayn (Eid prayer) by its extra Takbeeraat, and Salaat al-Khawf (fear prayer) by extra actions and not necessarily facing the Qiblah. By the same token, Salaat al-Kusoof is distinguished by having an extra rukoo'.

"He made the rukoo' long." The scholars agreed that no Qur'aan is to be recited in this rukoo', only Dhikr such as Tasbeeh ("Subhaan Allaah"), Takbeer ("Allaahu akbar") and so on.

"Then he finished" i.e., finished the prayer. "And the eclipse was over." According to the report of Ibn Shihaab, "The eclipse ended before he had finished." Al-Nisaa'i said, "Then he recited the Tashahhud and said the Salaam [i.e., ended the prayer]."

"Chapter on lengthy sujood in (salaat) al-Kusoof." The saheeh ahaadeeth prove that the sujood should be long.

"I never did any sujood that was longer than in that prayer." This is what is said in the hadeeth. According to another report: "I never did any sujood that was longer than that sujood." Muslim added: "And I never did any rak'ah that was longer than that." We have already quoted the report of 'Urwah from 'Aa'ishah, "Then he prostrated and made the prostration long."

The two shaykhs (al-Bukhaari and Muslim) narrated from Abu Moosa that "[these were] the longest qiyaam (standing), rukoo' (bowing) and sujood (prostration) that I have ever seen." Abu Dawood and al-Nisaa'i reported from Samurah, "As if it were the longest sujood in any prayer in which he ever led us." From all of these ahaadeeth it is clear that the sujood in Salaat al-Kusoof should be made long, as is the case with the standing and rukoo'.

Muslim reported from Jaabir that "His sujood was like his rukoo'." This is the madhhab of Ahmad and Ishaaq, and is one of the two opinions of al-Shaafa'i. It was confirmed by the scholars from the hadeeth of his Companions, and this was the view of al-Nawawi.

Note: In the hadeeth of Jaabir narrated by Muslim, which I referred to above, it says that the qiyaam (standing) which was followed by the sujood was made long. The wording is, "Then he did rukoo' and made it long, then he prostrated."

Al-Nisaa'i, Ibn Khuzaymah and others narrated from 'Abd-Allaah ibn 'Amr, "Then he did rukoo' and bowed for so long that it was said, he will never stand up. Then he stood up and stood for so long that it was said, he will never prostrate. Then he prostrated for so long that it was said, he will never sit up. Then he sat up and sat for so long that it was said, he will never prostrate, then he prostrated..." The hadeeth is saheeh, and I have not found anything in any report that indicates that the sitting between the two prostrations should be long, apart from this report.

"Chapter: the first rak'ah in (salaat) al-kusoof should be longer."

In this chapter it says: "Then he stood up for a long time, but it was shorter than the previous standing." This was reported by al-Ismaa'eeli with the wording, "The first was longer than what came after." This contains evidence for those who say that the first standing of the second rak'ah should be shorter than the last standing of the first rak'ah... So each standing should be shorter than the one which came before. What also makes this view more likely to be correct is the fact that if what was meant by the phrase "the previous standing" was the first standing in the first rak'ah only, then the second and third standing would be omitted and no reference would be made to how long they should be. The other interpretation makes more sense. And Allaah knows best.

The reports narrated on how Salaat al-Kusoof should be done

From these reports it is understand that Salaat al-Kusoof takes a particular form: it is longer than usual in the standing etc., and there is an extra rukoo' in each rak'ah.

In some manuscripts of al-Bukhaari there is a chapter heading, "Baab subb al-mar'ah 'ala ra'sihaa al-ma' idha ataala al-imaam al-qiyaam fi'l-rak'ah al-oola) A woman pouring water over her head if the imaam makes the first standing of the first rak'ah very long)" – i.e., if a person is about to faint whilst praying. This also indicates that this action does not invalidate the prayer.

The khutbah

"He addressed the people." This indicates that it is prescribed for there to be a khutbah on the occasion of an eclipse.

It also indicates that if the eclipse ends, this does not mean the khutbah does not have to be given; in contrast, if the eclipse ends before the prayer is started, then neither the prayer nor the khutbah should be done.

"He praised Allaah." Al-Nisaa'i added, in the hadeeth of Samurah: "And he bore witness that he was the slave and Messenger of Allaah."

"Remember Allaah." According to the report of al-Kashmeehni, "Call on Allaah [make du'aa']."

"By Allaah, there is no one" – the oath serves to re-affirm what is said, even though those who were listening had no doubts about it.

"There is no one who is more jealous" this refers to the protectiveness and pride, which one originally has towards one's wife and family.

Since they were commanded to ward off calamity by remembering Allaah, making du'aa', praying and giving in charity, it is appropriate to deter them from committing the sins which are the cause of the calamity befalling them. Zina (adultery or fornication) is singled out because it is the most serious of sins in that regard. Or it was said that this was because this is the most repugnant of sins and has the worst effect on people and stirs up anger, hence it is appropriate to scare them in this situation by reminding them of the punishment of the jealous Lord, may He be glorified and exalted.

"O Ummah of Muhammad." This is because here he is in a position of warning and alarming them. Another example is the phrase, "O Faatimah daughter of Muhammad, I cannot protect you from Allaah in the slightest..." The Prophet (peace and blessings of Allaah be upon him) started his khutbah with an oath to reaffirm what he was going to say, even though there is no doubt about its truth.

We may also understand from the phrase "O ummah of Muhammad" that the preacher should not use his preaching to exalt himself, rather he should be extremely humble because this is more effective in helping his audience to benefit from what he is saying.

"If you knew what I know" means, the great power of Allaah and His vengeance upon the sinners.

"You would laugh little" means, you would give up laughing and would laugh very rarely, because of the overwhelming fear and grief.

The hadeeth indicates that the khutbah should be more frightening than lenient, because mentioning leniency is more in tune with people's hearts which are naturally inclined towards their own desires, but the wise doctor treats an ailment with its opposite, not with something that will only make it worse.

"Chapter: the imaam's khutbah on the occasion of an eclipse." The scholars differed with regard to the khutbah. Al-Shaafa'i, Ishaaq and most of the scholars of hadeeth regarded it as mustahabb. Ibn Qudaamah said: "We did not hear anything to that effect from Ahmad." The author of al-Hidaayah, one of the Hanafis, said: "There is no khutbah on the occasion of an eclipse because nothing to that effect was transmitted." ... Some of them responded that the Prophet (peace and blessings of Allaah be upon him) did not intend to give a khutbah exclusively because of the eclipse, but because he wanted to explain to them what was wrong with the belief that eclipses happen because of a person's death. The saheeh ahaadeeth describe the khutbah and its features such as praising Allaah and preaching, etc. The ahaadeeth did not refer only to the reason for the eclipse. The basic principle of Islam is to follow the example of the Prophet (peace and blessings of Allaah be upon him), and the details are only to be proven with the proper evidence (daleel). Ibn Daqeeq al-'Eed considered this interpretation to be weak and said: "The khutbah cannot be confined to a certain idea after you have done what is required, i.e., praising Allaah and preaching. Everything that has been mentioned concerning explaining the causes of the eclipse and other things is among the purpose of the khutbah. So we should follow the example of the Prophet (peace and blessings of Allaah be upon him) and the imaam should mention that in his khutbah on the occasion of the eclipse." Yes, Ibn Qudaamah thought that Khutbat al-Kusoof is like Khutbat al-Jumu'ah (Friday sermon) and Khutbat al-'Eedayn (Eid sermon), but there is nothing to indicate that in the ahaadeeth that have been mentioned.

(al-Bukhaari 988)

Is it obligatory to pray Salaat al-Kusoof in congregation?

"To the prayer" means to a specific, known prayer. From this it is understood that praying in congregation is not essential for it to be valid, because the hadeeth refers to him rushing and hastening. (But praying in congregation is indicated by the Prophet's actions, so it is Sunnah, but it is OK for a Muslim to pray Salaat al-Kusoof individually, male or female, settled or travelling).

Chapter: Salaat al-Kusoof in the mosque

This is understood from the phrase "he passed between the apartments", because the apartments were the homes of the wives of the Prophet (peace and blessings of Allaah be upon him), which were attached to the mosque, as has been stated... According to Muslim the wording is: "I came out among some women between the apartments and into the mosque, and the Prophet (peace and blessings of Allaah be upon him) came from his funeral escort to the place where he usually prayed..." The funeral escort was because his son Ibraaheem had died... When the Prophet (peace and blessings of Allaah be upon him) came back (from the funeral), he went to the mosque.. If it were not the Sunnah to pray Salaat al-Kusoof in the mosque, praying it in the desert it may make it easier to see when the eclipse ends. And Allaah knows best.

Women may pray Salaat al-Kusoof with men

This is a refutation of those who say that this is not allowed and that women should pray individually... in al-Mudawwanah it says: women should pray at home and only old women should come out (to the mosque). According to al-Shaafa'i everyone should come out apart from women who are stunningly beautiful (because they may tempt men).

Remembering Allaah at the time of the eclipse with all kinds of Islamically prescribed phrases

"and remember Allaah". According to the report of al-Kashmeehni, "and remember Him" – with the pronoun referring to Allaah. "Allaah frightens His slaves with it." This is encouraging us to seek forgiveness at the time of the eclipse and at other times, because this is one of the things that can ward off calamity.

What the Muslim historians said

In al-Bidayyah wa'l-Nihaayah it says:

"In Jumaada al-Aakhirah (453 AH), two days before the end of the month, the sun was eclipsed totally, with its entire disk being obscured. The people stayed like that for four hours, until the stars appeared and the birds fled to their nests and stopped flying because it was so dark."

Elsewhere in the book, the author (may Allaah have mercy on him) said:

"On the morning of Sunday, the twenty-eighth of the month mentioned (Jumaada al-Aakhirah), the sun was eclipsed before noon."

Conclusion

What is our attitude on the medical aspects?

It is wise not to stare at the sun during the eclipse, because it has been proven medically that this is harmful. There is nothing wrong with eye doctors being present in their clinics and hospitals to deal with emergency cases, as this is a reasonable precaution. But people should not ignore this great act of worship – Salaat al-Kusoof, with which Allaah frightens His slaves – for the sake of enjoying looking at the eclipse with special glasses or using other instruments or cameras. This is the height of negligence on this occasion.

People are afraid of the dangers of ultra-violet rays because of the complications that may cause and the possibility that they may burn the eye and destroy its cells and damage the lens. They fear that infra-red rays may burn the eye without a person even feeling it.

We should fear the Day when eyes will burnt when a person can feel it!

O Allaah, make us fear You and make us content to put our trust in You. Give us the strength to obey You and do not humiliate us by letting us disobey You. Help us to remember You and to thank You and to worship You properly. May Allaah bless our Prophet Muhammad.