-al-Isitisqaa
means to ask for water, linguistically.
-In
Islamic terminology, it means to ask Allaah, the Glorified and the Exalted, for
rain/water. This is a right that belongs only to Allaah.
-The
recommendation to pray for rain in times of drought or when crops are being
effected. Al-‘Uthaymeen adds these are examples but in general, anything that
harms humans, animals and the environment in general, we are required to pray
Salaat al-Istisqaa’.
-Salaat
al-Istisqaa’ is Sunnah al-Mua’kaddah, a recommended Sunnah.
-The
scholars differed; does each land pray for its own Istisqaa or is it
permissible for one land to pray for rain for another land. Al-‘Uthaymeen leans
towards the opinion that we ask for our own land and its surrounding areas, as
for lands that are far away from each other then the lack of rain doesn’t
affect them. If lands far away from each other are effected by one another,
then it becomes permissible for the effected land to pray al-Istisqaa’ even if
they are distant from them. However, these affairs goes back to the ruler to
decide.
-Types
of al-Istisqaa:
-General Dua’a, such as the time where the Prophet was
on an expedition and he prayed for water and Allaah, the Most High, caused it
to rain.
-Dua’a as part of a Khutbah.
-Salaat al-Istisqaa’.
-Asking for rain during ones Dua’a during the prayer,
such as in Sujood or when one stands during the depth of the night etc.
-It
is permissible to pray the rain prayer in congregation or individually.
Uthaymeen adds that is I better to pray in congregation as it was the practice
of the Prophet [Peace and Blessings of Allaah be upon him].
-Salaat
al-Istisqaa’ is prayed like the ‘Eid prayer. Uthaymeen adds that it resembles
the ‘Eid prayer precisely. Hence, it is recommended to pray it in an open land,
such as going out to the desert. The rain prayer has seven Takbeeraat in the
first Rak’ah and five in the second. After Takbeerah al-Ihraam one is
recommended to pray the Dua’a al-Istiftaah and after the seventh he seeks
refuge in Allaah and begins to recite. The Imaam should pray Surah al-‘Alaa in
the first Rak’ah and al-Ghashiyah in the second. The proof of this all is the
statement of Ibn ‘Abbaas [may Allaah be Pleased with him], “The Prophet [Peace
and Blessings of Allaah be upon him] used to pray the rain prayer exactly like
the ‘Eid prayer.”
Uthaymeen
points out the only difference between the two prayers is that the ‘Eid prayer
is Waajib and al-Isitisqaa’ is Sunnah.
-It
is recommended for the Imaam to lead the prayer and then deliver a Khutbah.
-The
Khutbah should consist of encouragement to make Tawbah. Uthaymeen explains that
the Khutbah after the Salaat has been established in the Sunnah. It is also for
the Imaam to encourage hastening to Tawbah, this comprises of the following:
-Encouraging the listener to have Ikhlaas in Allaah.
Be sincere in wanting to seek Him and His obedience without reputation and
showing-off.
-To regret the sins they may have
committed in the past.
-To abandon sins as soon as possible. Or if a person
has been deficient and neglected something that is obligatory upon him, then to
hasten and make up for the action they have omitted.
-To be certain not to return to the
sin again.
-Another condition of Tawbah being accepted, that it
be done before he faces death, as when death arrives, the time for Tawbah
expires.
Uthaymeen
adds a benefit; that repentance must include regret for the sins they have
committed. Some scholars stated that regret is a feeling that can’t be brought
on, it’s a reaction to an action, either one regrets or he doesn’t. However,
Uthaymeen states that regret can be an action, because regret means to show
remorse and worry for the sins they have committed.
-Likewise
the Khutbah should entice listeners to leave all forms of oppressions of one
another and to rectify differences between them. Uthaymeen explains this could
be in connection to the rights of Allaah or the rights of the creation – in
wealth or in the honour of others. He gave the example of honour that one has
backbitten (Gheebah) another, then he must seek his forgiveness. However the
correct opinion is that one makes Tawbah and retracts any bad image he may have
spread about him without it being a condition that he seeks forgiveness from
the person he backbit. By confessing that he had backbitten another, it would
only create more problems.
As
for financial, he has taken the wealth of another then he must return it, even
if he asks for more, he should give it to him until he is satisfied.
-The
Khutbah should also warn against hatred and differing between the believers. ‘Uthaymeen
uses the Hadeeth of Laylah al-Qadr, “Allaah Forgives everyone except three: the
person doing Shirk, the person addicted to intoxicants and two brothers
abandoning each other because of difference between them.” Therefore, we can be
prevented from divine assistance because of bickering and the enmity we may
hold with one another.
-It
is also recommended to fast on the day of Istisqaa. ‘Uthaymeen says that some
of the scholars have stated this however there remain reservations about this.
They argued that the Sunnah is to pray the rain prayer on Mondays or Thursdays,
thus coinciding with the weekly fasts and by combining the two we are more
likely to receive an Answer.
-However, ‘Uthaymeen states there is no proof for this
from the Sunnah because the Prophet would pray the Istisqaa’ prayer without
enticing those who attend to fast. The Khutbah should comprise of leaving off
sins as these are causes for prevention of Rizq, but to establish an act of
worship on a particular day or situation then this needs evidence. However, if
one was to fast and pray the prayer without thinking it to be Sunnah to combine
the two, then there is no harm in this.
-The
Khutbah should also encourage the giving of Sadaqah. Uthaymeen explains that
Sadaqah is general, meaning being good towards others, and being good to others
opens the doors of Mercy, “Surely, Allah's Mercy is (ever) near
unto the good-doers.” [7:56]. What this means is voluntary
charity, but withholding obligatory charity is far worse. The Prophet
said, “A nation doesn’t stop giving in (obligatory) charity (i.e. Zakaat) except
that they are withheld from provisions from the sky.” [Ibn Maajah, Ibn Hajar
said there is a difference of opinion on this Hadeeth]
-It
is recommended for the Imaam to announce the time and place of the Istisqaa’
prayer before hand. Uthaymeen states that specifying enables the congregation
to prepare and to avoid any delay. It may be that the Imaam announces the
Istisqaa prayer without specifying the time which would mean that the
congregation may be delayed in waiting for him to arrive.
-It
is recommended to clean oneself but not to apply perfume. Uthaymeen states that
this is the opinion of some of the scholars; that one removes anything disliked
from his body because he is going to congregate with the people, but he
shouldn’t apply perfume because the Prophet has been described as leaving to
the prayer in a state of “Humility, tranquility, fear and in a state of poverty”
[Reported by Ahmad and classed as Hasan Saheeh by at-Tirmidhee].
-Uthaymeen says this opinion of the scholars has some
reservations because the Prophet always loved to smell nice and hated bad
smells, without exception. Furthermore, smelling nice doesn’t contradict the
idea of being in a state of “Humility, tranquility, fear and in a state of
poverty.” In fact, it is more appropriate that a person supplicates to Allaah
and that he smells nice.
-Others
from the Hanbalees said one should seek Tawassul (closeness to Allah) from the
pious. ‘Uthaymeen says this is an important point that needs explaining, as the
wording ‘seek Tawassul from the pious’ needs to be understood. What it means is
to have the pious from the community to come and supplicate for the rest of the
community in hope that Allaah, the Most High, will Respond, as they are closer
to Allaah. This is how ‘Umarh asked the uncle of the Prophet al-‘Abbaas to
supplicate in behalf of everyone so that it rains. But, it cannot be understood
that one should seek closeness due to the status of a person, this is not
permissible. This could even lead to Shirk and the worst form of this is
grave-worship. Therefore there is a difference between asking a pious person to
do something and asking by the pious person, the latter being prohibited and
the former being permissible.
-If
Ahl ad-Dhimmah (Kuffar who live in a Muslim country under treaty whilst paying
tax or Jizyah) want to pray for rain, then the ruler should permit them but not
in the same place as the Muslims. ‘Uthaymeen explains that it is permitted to
allow Ahl ad-Dhimmah to pray and supplicate for rain, even if they are upon a
false religion. The reason for allowing this is the fact that Allaah responds
to all those who supplicate to Him Alone in times of dire need, irrespective of
religion. “And when they embark on a ship, they invoke
Allah, making their Faith pure for Him only, but when He brings them safely to
land, behold, they give a share of their worship to others.” [29:65]
However
there are conditions:
-It cannot be in the same location as the Muslims.
This is because worship of Allaah and worship of other than Allaah cannot be
combined in the same place.
-Their appointed day should not differ from our
day, because if they supplicate before or after the Muslims and it so happens
to rain, then they may conclude that their religion is more correct than
al-Islaam.
-If Ahl al-Bid’ah, such as the Soofees and the Shia
want to come out then we do not prevent them, however they must be allowed to
do so based on restrictions. This is because the Kuffaar and the people of
innovation should not be allowed to erect places of worship and make their
deviance apparent. Thus allowing them this once is only an exception.
If
a person asks, how can we allow them to come out when the Kuffaar at the time
of the Prophet didn’t do it? We respond by saying what is likely is that they
didn’t ask to come out.
-The
Imaam leads the prayer and then delivers the Khutbah. The Khutbah should be one
Khutbah without sitting down in between (like the Jumu’ah Khutbah). ‘Uthaymeen
states the Khutbah being before or after the prayer have both been confirmed in
the Sunnah so there is leeway. However, the Imam shouldn’t do both, one before
the prayer and again after it.
Therefore
the differences between al-Istisqaa’ and Eid Khutbah’s are as follows:
-Eid has two Khutbah’s but Istisqaa
has one.
-There is leeway with Istisqaa, but
the Khutbah must be after the prayer in Eid.
-The Eid Khutbah includes Ahkaam and
rulings whereas Istisqaa has admonition.
-The
Khutbah should start with Takbeer (Allaahu Akbar). Uthaymeen states that there
is a differences on this but by starting the Khutbah with al-Hamd (saying
al-Humdulilah) is closer to the Sunnah.
-The
Khutbah should have a lot of reference to Istighfaar in it. ‘Uthaymeen says
Istighfaar means to seek forgiveness and a seal against punishment, so that we
are forgiven and not punished.
-It
is recommended to quote Ayaat in reference to Istighfaar during the Khutbah.
-It
is recommended to raise ones hands and supplicate for rain. ‘Uthaymeen explains
that this is due to the Hadeeth of Anas who described the Prophet raising his
hands to the sky, so much so that the whiteness of his armpit could be seen
[Agreed Upon]. Thus one raises his hands during the Khutbah when asking for
rain, the Imaam as well as the listeners.
It
is better that one lifts his hands in the manner described, raising ones palms
to the sky because this shows desperation, this was stated by Ibn Taymiyyah.
Others stated that raising means one raises the outer part of his hands to the
sky, but the first view is more correct. Likewise it is permissible to stand
and supplicate once the Khutbah is finished and supplicate individually.
-It
is recommended to supplicate with what has come in the Sunnah, asking to be
quenched and salvation. Uthaymeen says the word Ghayth can mean a downpour in
water or salvation from difficulties. Other words that appear in the Sunnah:
-هنيئا: meaning rain without any difficulty.
-مريئا: meaning that will bring about nourishment.
-غدقاً: meaning a plentiful.
-سحا: meaning not harmful.
-عاما: meaning general
-طبقا: meaning that it
spreads.
-دائما: meaning consistent
- مجللا: meaning that which covers the lands.
-اللهم أسقنا الغيث: meaning give us salvation
with the rain
-ولا تجعلنا من القانطين: meaning do not make us of
those who despair from your Mercy.
-‘Uthaymeen
says the Hanbalees held it to be recommended to turn ones clothes inside out
during the Khutbah, makes Dua’a and then turns to face the Qiblah and makes Dua’a
individually, however others stated that it should be after the Dua’a. The
matter is broad however.
-If
rain falls before the Khutbah ends then they should give thanks instead. ‘Uthaymeen
explains that the appointed time to pray the Salaat must be cancelled if it
rains before it, and praying the rain prayer after it rains is an innovation.
This is because the rain prayer is ask for rain, so it if it rains the ruling
on praying the prayer changes, likewise does their situation; from desperation
to that of giving thanks.
Shukr
comprises of three aspects: that which is in the heart, on the tongue and in
the actions.
-Heart: that one recognizes the
favours of Allaah and is truly grateful for them.
-Tongue: that one Praises and thanks
Allaah for His Favours.
-Action: that he uses what he has
been given by Allaah to obey Him and not disobey.
-It
is permissible to announce the beginning of the prayer by saying, Salaat
al-Jamaa’ah. ‘Uthaymeen says the time for the prayer begins after ten to
fifteen minutes after the sun has fully risen. After this period of time, the
announcement should be made, according the Madhab.
However, the opinion which states that one should
announce the beginning of the prayer is weak, because of the following:
-It is not from the Sunnah.
-There is no Qiyaas between the Istisqaa and eclipse
prayers because the eclipse prayer happens suddenly whereas this one has already
been announced.
Thus,
there is no announcement before the prayer and no Iqaamah.
-It
is not a condition that we have the permission of the Imaam in order to
establish the prayer. ‘Uthaymeen explains that this is because they are in
desperation and thus they supplicate to Allaah in order to restore or preserve their
wealth. Even the opposite is true, if the Imaam prevents them from establishing
the prayer, we say they can still establish the prayer. This is to do with the conditions
of the prayer being valid, however what is appropriate is that they should
follow whatever the ruler decides.
-It
is recommended to come out and immerse in the rain water when it rains. ‘Uthaymeen
states that this is the Sunnah as narrated by Anas that the Prophet would take
his clothes off and go out in the rain and submerge himself in it [Reported in
Muslim]. ‘Uthaymeen explains allowing the water touch any part of the body is sufficient
and doesn’t necessarily need to expose his body, and the reason behind it is
that one is showing that they are accepting the Favour of Allaah and appreciate
the response to their supplication.
-If
the rainfall is abundant and one fears for himself and his wealth, then they
should supplicate اللَّهُمَّ حَوَالَيْنَا وَلَا عَلَيْنَا: Uthaymeen explains the supplication:
- اللَّهُمَّmeaning Oh Allaah!
- حَوَالَيْنَا surround us and our city
- وَلَا عَلَيْنَا and not on top of us and our city.
-It is not permissible
to ascribe rain to other than Allaah. ‘Uthaymeen gives examples; such as saying
“It rained because of such and such reason” or “because of such and such constellation”.
Whoever does this is a Kaafir, and there is scholarly consensus on this because
on will be ascribing the favours of Allaah to other than Him.
End of Chapter of
Salaat al-Istisqaa’.
