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السنن المأثورة
Sunan al-Shafi'i
باب ما جاء في صلاة الكسوفChapter. What has been reported about the eclipse prayer.
باب ما جاء في صلاة الكسوفChapter. What has been reported about the eclipse prayer.
Hadith 54
اُردوEn
أَنْبَأَنَا أَنْبَأَنَا إِبْرَاهِيمُ بْنُ أَبِي يَحْيَى ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ ، عَنْ صَفْوَانَ بْنِ عَبْدِ اللَّهِ بْنِ صَفْوَانَ ، قَالَ : رَأَيْتُ ابْنَ عَبَّاسٍ " صَلَّى عَلَى ظَهْرِ زَمْزَمَ لِكُسُوفِ الشَّمْسِ رَكْعَتَيْنِ , فِي كُلِّ رَكْعَةٍ رَكْعَتَانِ " . وَسَمِعْتُ أَبَا جَعْفَرٍ الطَّحَاوِيَّ يَقُولُ : سَمِعْتُ الْمُزَنِيَّ يَقُولُ : قَالَ مُحَمَّدُ بْنُ إِدْرِيسَ الشَّافِعِّيُّ : إِنَّمَا صَلَّى ابْنُ عَبَّاسٍ وَحْدَهُ ؛ لأَنَّ الإِمَامَ لَمْ يُصَلِّ , وَلَوْ صَلَّى الإِمَامُ لَصَلَّى بِصَلاتِهِ , وَهَكَذَا مَا رَأَى اللَّيْثُ بْنُ سَعْدٍ بِمَكَّةَ : تَرَكَ الإِمَامُ الصَّلاةَ , فَلَمْ تَكُنْ جَمَاعَةٌ تُصَلَّى , وَذَكَرَ أَنَّهُ رَأَى بَعْضَهُمْ يَدْعُو قَائِمًا بَعْدَ الْعَصْرِ فَأَمَّا مَنْ رَأَى مِنَ الْمَكِّيِّيِنَ , فَلَيْسُوا يَتَوَقَّوْنَ الصَّلاةَ بَعْدَ الْعَصْرِ فِيمَا يَلْزَمُهُمْ ، يُصَلُّونَ لِلطَّوَافِ وَكُلَّ صَلاةٍ لَزِمَتْ , وَلَعَلَّهُمْ إِنَّمَا تَرَكُوا ذَلِكَ تَقِيَّةً لِلسُّلْطَانِ إِذْ لَمْ يُصَلِّ , فَإِنَّ السُّلْطَانَ قَدْ كَانَ يَعْبَثُ بِهِمْ فِي ذَلِكَ الزَّمَانِ . وَأَمَّا أَيُّوبُ بْنُ مُوسَى فَمَذْهَبُ أَصْحَابِهِ الْمَدَنِيِّينَ أَنْ لا يُصَلَّى بَعْدَ الْعَصْرِ , وَلا بَعْدَ الصُّبْحِ لِطَوَافٍ وَلا غَيْرِهِ , إِلا أَنَّهُ يَدْخُلُ عَلَيْهِمْ أَنَّهُمْ يُصَلُّونَ فِي ذَلِكَ الْوَقْتِ الصَّلاةَ الْفَائِتَةَ , وَالصَّلاةَ عَلَى الْجِنَازَةِ ، حَدَّثَنَا أَحْمَدُ قَالَ : سَمِعْتُ الْمُزَنِيَّ يَقُولُ : قَالَ مُحَمَّدُ بْنُ إِدْرِيسَ : وَأَرَى وَاللَّهُ أَعْلَمُ اسْتِدْلالا بِالسُّنَّةِ أَنْ أُصَلِّيَ كُلَّ صَلاةٍ لَزِمَتْ فِي كُلِّ وَقْتٍ مِنَ الأَوْقَاتِ , وَأَسْتَدِلُّ بِالسُّنَّةِ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّمَا نَهَى عَنِ الصَّلاةِ فِي الأَوْقَاتِ الَّتِي نَهَى عَنْهَا فِيمَا لا يَلْزَمُهُ , وَأَرَى لأَهْلِ الْقُرَى الصِّغَارِ الَّتِي لا إِمَامَ لَهُمْ , وَالْبَوَادِي وَالْمُسَافِرِينَ أَنْ يُصَلُّوا عِنْدَ الْكُسُوفِ مُجْتَمِعِينَ وَمُتَفَرِّقِينَ , وَأَرَى ذَلِكَ لأَهْلِ الأَمْصَارِ إِذْ لَمْ يَكُنِ الإِمَامُ , إِلَى أَنْ يَدَعُوا ذَلِكَ تَقِيَّةً وَالصَّلاةُ فِي كُسُوفِ الشَّمْسِ وَالْقَمَرِ سَوَاءٌ , لا تَخْتَلِفَانِ , إِلا أَنَّهُ يُجْهَرُ بِالْقِرَاءَةِ فِي الصَّلاةِ فِي كُسُوفِ الْقَمَرِ , وَيُخَافَتُ بِهَا فِي كُسُوفِ الشَّمْسِ , لاخْتِلافِ صَلاةِ اللَّيْلِ وَالنَّهَارِ فِي الْجَهْرِ وَالْمُخَافَتَةِ سَمِعْتُ الْمُزَنِيَّ قَالَ : قَالَ الشَّافِعِيُّ رَحِمَهُ اللَّهُ : وَإِذَا دَخَلَ فِي صَلاةِ الْكُسُوفِ كَبَّرَ , ثُمَّ اسْتَفْتَحَ , ثُمَّ قَرَأَ بِأُمِّ الْقُرْآنِ , ثُمَّ قَرَأَ بَعْدَهَا نَحْوًا مِنْ سُورَةِ الْبَقَرَةِ , ثُمَّ رَكَعَ رُكُوعًا طَوِيلا يَكُونُ أَكْثَرَ مِنْ نِصْفِ قِيَامِهِ , ثُمَّ رَفَعَ فَقَرَأَ بِأُمِّ الْكِتَابِ , وَسُورَةٍ تَكُونُ نَحْوًا مِنْ مِائَتَيْ آيَةٍ , ثُمَّ رَكَعَ رُكُوعًا أَخَفَّ مِنْ رُكُوعِهِ الأَوَّلِ , ثُمَّ سَجَدَ , ثُمَّ صَنَعَ فِي الرَّكْعَةِ الثَّانِيَةِ مِثْلَ ذَلِكَ , إِلا أَنَّهُ يَجْعَلُ الْقِيَامَيْنِ فِيهَا أَخَفَّ مِنَ الْقِيَامَيْنِ فِي الأُولَى , ثُمَّ يَتَشَهَّدُ وَيُسَلِّمُ , وَإِنْ سَهَا فِيهَا , فَالسَّهْوُ فِيهَا كَالسَّهْوِ فِي صَلاةٍ غَيْرِهَا , يَسْجُدُ لَهُ قَبْلَ السَّلامِ , وَإِنِ انْصَرَفَ قَبْلَ تَجَلِّي الشَّمْسِ أَوِ الْقَمَرِ لَمْ يَكُنْ عَلَيْهِ عِنْدِي أَنْ يَعُودَ لِصَلاةٍ أُخْرَى , وَلَوْ عَادَ النَّاسُ مُنْفَرِدِينَ فَصَلُّوا , كَانَ أَحَبَّ إِلَيَّ , وَلَوْ كُسِفَتِ الشَّمْسُ فَأَبْطَأَ عَنِ الصَّلاةِ حَتَّى انْجَلَتْ كُلُّهَا لَمْ يَكُنْ عَلَيْهِ أَنْ يُصَلِّيَ ؛ لأَنَّهَا صَلاةٌ فِي وَقْتٍ , إِذَا زَالَ لَمْ تُصَلَّ فِي غَيْرِهِ ؛ لأَنَّ أَصْلَهَا لَيْسَ بِفَرْضٍ , وَلَوْ تَجَلَّى أَكْثَرُهَا , وَبَقِيَ مِنْهَا شَيْءٌ صَلَّى , وَلَوْ دَخَلَ فِي الصَّلاةِ ثُمَّ تَجَلَّتْ مِنْ مَكَانِهَا أَوْ بَعْدَ ذَلِكَ مَضَى لِصَلاتِهِ ؛ لأَنَّهُ دَخَلَ فِيهَا فِي وَقْتٍ أُمِرَ أَنْ يُصَلِّيَ فِيهِ وَيُتِمَّهَا كَمَا كَانَ يُتِمُّهَا لَوْ لَمْ تَنْجَلِ , وَلَوْ كُسِفَتْ فَغَابَتِ الشَّمْسُ وَهِيَ كَاسِفَةٌ , وَقَدْ فَرَّطَ فِي الصَّلاةِ فِي النَّهَارِ وَلَمْ يُصَلِّ صَلاةَ الْكُسُوفِ لِلشَّمْسِ فِي اللَّيْلِ , وَيُصَلِّيهَا فِي النَّهَارِ مَا كَانَتْ كَاسِفَةً , الْقَمَرُ فِي كُلِّ مَا وَصَفْنَا فِي الشَّمْسِ مِنَ الصَّلاةِ . وَفِي قَوْلِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي حَدِيثِ مَالِكٍ : " إِنَّ الشَّمْسَ وَالْقَمَرَ آيَتَانِ مِنْ آيَاتِ اللَّهِ , لا يَخْسِفَانِ لِمَوْتِ أَحَدٍ وَلا لِحَيَاتِهِ , فَإِذَا رَأَيْتُمْ ذَلِكَ , فَاذْكُرُوا اللَّهَ عَزَّ وَجَلَّ " دَلِيلٌ عَلَى أَنَّ الصَّلاةَ فِي كُسُوفِ الْقَمَرِ كَهِيَ فِي كُسُوفِ الشَّمْسِ ؛ لأَنَّهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَمَرَ بِذِكْرِ اللَّهِ عِنْدَ كُسُوفِهَا أَمْرًا وَاحِدًا , وَقَدْ يَذْكُرُ اللَّهَ فَيَفْزَعُ إِلَيْهِ بِنَوْعٍ مِنْ أَعْمَالِ الْبِرِّ , فَلَمَّا فَزِعَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَى الصَّلاةِ عِنْدَ كُسُوفِ الشَّمْسِ كَانَ الذِّكْرُ الَّذِي أَمَرَ بِهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عِنْدَ كُسُوفِ الشَّمْسِ وَالْقَمَرِ الذِّكْرَ لِيُصَلَّى لِلَّهِ عَزَّ وَجَلَّ . وَهَذَا يُشْبِهُ مَعْنَى قَوْلِ اللَّهِ عَزَّ وَجَلَّ : قَدْ أَفْلَحَ مَنْ تَزَكَّى وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى مَعَ أَنَّ حَدِيثَ سُفْيَانَ يُبَيِّنُ أَنَّهُ أَمَرَ بِالصَّلاةِ عِنْدَ كُسُوفِ الشَّمْسِ وَالْقَمَرِ , وَأَمْرُهُ كَفِعْلِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ . فَحَدِيثُ ابْنِ أَبِي يَحْيَى يُبَيِّنُ أَنَّهُ صَلَّى فِي كُسُوفِ الْقَمَرِ . وَقَدْ حَضَرْتُ مِنْ فُقَهَائِنَا مَنْ يُصَلِّي عِنْدَ كُسُوفِ الْقَمَرِ وَيَأْمُرُ بِهِ الْوُلاةَ , وَيُصَلِّي مَعَهُمْ حَدَّثَنَا أَحْمَدُ قَالَ : سَمِعْتُ الْمُزَنِيَّ يَقُولُ : قَالَ مُحَمَّدُ بْنُ إِدْرِيسَ الشَّافِعِيُّ رَحِمَهُ اللَّهُ : وَلا أَرَى لازِمًا أَنْ يَجْمَعَ صَلاةً عِنْدَ شَيْءٍ مِنَ الآيَاتِ غَيْرَ الْكُسُوفِ , وَقَدْ كَانَتْ آيَاتٌ , مَا عَلِمْنَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَمَرَ بِالصَّلاةِ عِنْدَ شَيْءٍ مِنْهَا , وَلا مِنْ خُلَفَائِهِ عَلَيْهِمُ السَّلامُ , وَقَدْ زُلْزِلَتِ الأَرْضُ فِي عَهْدِ عُمَرَ رَضِيَ اللَّهُ عَنْهُ , فَمَا عَلِمْنَاهُ صَلَّى , وَقَدْ قَامَ خَطِيبًا , فَحَضَّ عَلَى الصَّدَقَةِ , وَأَمَرَ بِالتَّوْبَةِ . وَأَنَا أُحِبُّ لِلنَّاسِ أَنْ يُصَلِّيَ كُلُّ رَجُلٍ مِنْهُمْ مُنْفَرِدًا عِنْدَ الظُّلْمَةِ وَالزَّلْزَلَةِ وَشِدَّةِ الرِّيحِ وَالْخَسْفِ وَانْتِشَارِ النُّجُومِ وَغَيْرِ ذَلِكَ مِنَ الآيَاتِ وَقَدْ رَوَى الْبَصْرِيُّونَ أَنَّ ابْنَ عَبَّاسٍ صَلَّى بِهِمْ فِي زَلْزَلَةٍ , وَإِنَّمَا تَرَكْنَا ذَلِكَ لِمَا وَصَفْنَا مِنْ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ يَأْمُرْ بِجَمْعِ الصَّلاةِ إِلا عِنْدَ الْكُسُوفِ , وَأَنَّهُ لَمْ يُحْفَظْ أَنَّ عُمَرَ عَلَيْهِ السَّلامُ صَلَّى عِنْدَ الزَّلْزَلَةِ .
It is narrated from Safwan bin Abdullah bin Safwan (may Allah have mercy on him) that he saw Sayyiduna Ibn Abbas (may Allah be pleased with him) in Makkah at the well of Zamzam performing the prayer of eclipse (Salat al-Kusuf) alone, with two rak‘ahs and four bowings (ruku‘). Imam Shafi‘i (may Allah have mercy on him) said that Ibn Abbas (may Allah be pleased with him) performed the prayer alone because the Imam had not led the prayer; if the Imam had led it, he would have prayed with him. Similarly, Layth bin Sa‘d (may Allah have mercy on him) saw in Makkah that the Imam did not lead the prayer of eclipse, so there was no congregation, and he mentioned that some people would stand and supplicate after ‘Asr. Based on this incident, those who deny the prayer of eclipse after ‘Asr are obliged to consider that they do perform the two rak‘ahs after tawaf! Similarly, they also perform obligatory prayers (such as missed prayers, etc.). They should know that the people of Makkah abandoned the congregational prayer of eclipse to avoid the ruler of that time, who did not accept it; the ruler of that era used to tamper with religious matters. The school of the Madinan companions of Ayyub bin Musa (may Allah have mercy on him) is that even after ‘Asr and Fajr, one should not perform voluntary prayers such as tawaf, but the objection also applies to them: why then do you perform missed prayers and funeral prayers at those times? The school of Imam Shafi‘i (may Allah have mercy on him) is that prayers with a specific cause (sabab) can be performed at any time; what the Messenger of Allah (peace and blessings be upon him) prohibited regarding prayer at forbidden times is other than those with a cause or obligation, i.e., it does not relate to general voluntary prayers. The Imam says that in my opinion, small towns, villages, and travelers should also perform the prayer of eclipse in congregation or alone, and the people of cities should do the same if they do not have an Imam, unless they abandon it out of precaution, i.e., out of fear of the ruler’s mischief. And the rulings for solar and lunar eclipses are the same, except that since the solar eclipse occurs during the day, the recitation should be somewhat soft, and since the lunar eclipse occurs at night, the recitation should be loud. Imam Shafi‘i (may Allah have mercy on him) says that when starting the prayer of eclipse, one should say the takbir, then the opening supplication, then al-Fatihah, then recite as long as Surah al-Baqarah, then a long bowing about half the length of Surah al-Baqarah, then after rising from ruku‘, recite al-Fatihah again, then about two hundred verses, then a bowing shorter than the first, then prostrate, then do the same in the second rak‘ah, except that the standing in the second rak‘ah should be shorter than the first, then recite the tashahhud and say the salam. If one forgets in the prayer of eclipse, he should perform the prostration of forgetfulness (sujud al-sahw) before the salam, as in other prayers. If the prayer of eclipse is completed before the eclipse ends, my verdict is not that one should start the prayer again. However, if people later perform voluntary prayers individually, that is up to them. If the eclipse occurs but a person delays and the eclipse ends, then after the eclipse is over, there is no prayer for him, because the time for this prayer has passed; he should not pray without its time, because essentially the prayer of eclipse is not obligatory. If most of the eclipse has ended and a little remains, he should still pray. If the eclipse ends during the prayer, he should complete the prayer, because the prayer was started within its time. If the sun sets as soon as the eclipse occurs, he should not pray, because the prayer of solar eclipse is not a night prayer but is to be performed during the day as long as the eclipse lasts. And the same rulings apply to the moon, because in the hadith it is stated: the sun and the moon are two signs among the signs of Allah, their occurrence is not related to anyone’s life or death; when you see them, remember Allah. So this hadith is evidence that there is prayer for the lunar eclipse as well, because after mentioning both signs, the same command was given: remember Allah, pray. The remembrance of Allah is to turn to Allah, to do righteous deeds. When the Messenger of Allah (peace and blessings be upon him) saw the eclipse and became anxious, he commanded prayer; this command is like a Qur’anic command:
﴿قَدْ أَفْلَحَ مَنْ تَزَكَّى وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى﴾ [العلى : 14-15]
In the hadith of Sufyan (may Allah have mercy on him), it is stated that the Prophet (peace and blessings be upon him) commanded prayer at the time of solar and lunar eclipses; his command is like his action. In the narration of Ibn Abi Yahya (may Allah have mercy on him), it is stated that the Prophet (peace and blessings be upon him) performed prayer at the time of lunar eclipse; our jurists perform prayer at the time of lunar eclipse and command the governor to do so, and they used to pray with him. The school of Imam Shafi‘i (may Allah have mercy on him) is that if any sign other than an eclipse appears, congregational prayer is not obligatory; other signs appeared during the Prophetic era (peace and blessings be upon him), but he did not command prayer for any other sign, nor did the caliphs after him do so. During the era of ‘Umar (may Allah be pleased with him), there was an earthquake, but to our knowledge, he did not perform prayer; rather, he delivered a sermon, encouraged charity, and commanded repentance. Shafi‘i (may Allah have mercy on him) says: I prefer that at the appearance of darkness, earthquake, storm, landslide, or falling stars, or the appearance of other such signs, a person should pray alone, not in congregation. The Egyptians have narrated that Ibn Abbas (may Allah be pleased with him) led them in congregation at the time of an earthquake; Imam Shafi‘i (may Allah have mercy on him) says: we have abandoned acting on this, because the Messenger of Allah (peace and blessings be upon him) only led the congregation at the time of eclipse, and it is not narrated from ‘Umar (may Allah be pleased with him) that he led a congregation at the time of an earthquake.
﴿قَدْ أَفْلَحَ مَنْ تَزَكَّى وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى﴾ [العلى : 14-15]
In the hadith of Sufyan (may Allah have mercy on him), it is stated that the Prophet (peace and blessings be upon him) commanded prayer at the time of solar and lunar eclipses; his command is like his action. In the narration of Ibn Abi Yahya (may Allah have mercy on him), it is stated that the Prophet (peace and blessings be upon him) performed prayer at the time of lunar eclipse; our jurists perform prayer at the time of lunar eclipse and command the governor to do so, and they used to pray with him. The school of Imam Shafi‘i (may Allah have mercy on him) is that if any sign other than an eclipse appears, congregational prayer is not obligatory; other signs appeared during the Prophetic era (peace and blessings be upon him), but he did not command prayer for any other sign, nor did the caliphs after him do so. During the era of ‘Umar (may Allah be pleased with him), there was an earthquake, but to our knowledge, he did not perform prayer; rather, he delivered a sermon, encouraged charity, and commanded repentance. Shafi‘i (may Allah have mercy on him) says: I prefer that at the appearance of darkness, earthquake, storm, landslide, or falling stars, or the appearance of other such signs, a person should pray alone, not in congregation. The Egyptians have narrated that Ibn Abbas (may Allah be pleased with him) led them in congregation at the time of an earthquake; Imam Shafi‘i (may Allah have mercy on him) says: we have abandoned acting on this, because the Messenger of Allah (peace and blessings be upon him) only led the congregation at the time of eclipse, and it is not narrated from ‘Umar (may Allah be pleased with him) that he led a congregation at the time of an earthquake.
