الحمد لله وحده، والصلاة والسلام على من لا نبي بعده، وعلى آله وصحبه، أما بعد
The following portion is a translation of the well-known treatise: “Sifatu salaatin Nabi (sallaallaahu ‘alaihi wa sallam) le salaatil kusoof” by Shaikh Muhammad Naasir ud Deen Al-Albaanee (rahimahullaah). The Shaikh stated:
…It then occurred to me that I should gather that which is authentic from the earlier ahaadeeth, for their chains (of narration) are limited (restricted), and their place in the books of the pure Sunnah have become stipulated, such that a precise and beneficial summary should be done with regards to his (‘alaihis salaam) prayer during the eclipse, and what he saw within it by way of heed and signs, and what he gave as a sermon after it by way of advice and admonition.
Most of them (the narrations) are found in those ahaadeeth, and the rest of them are from what has appeared in some of their earlier chains of narration from those who reported them. However, its mention was not found there; so I have brought it here so as to complete the benefit therein. Likewise I have mentioned in the footnotes those from the Imaams of hadeeth who have reported the narrations – those whose mention has preceded.
So I saw that this compilation and summary was waajib (obligatory) upon me after Allaah made easy for me the path to it; due to that which is in it by way of being an assistance in having an understanding of this Sunnah, and practicing it, and reviving it once more after it had virtually become forgotten even by the people of knowledge and righteousness! And what spurred me upon that furthermore was that – as far as I was aware, I had not been preceded to this, so to Allaah, The Most High alone belongs all praise and thanks, and from Him I hope for an increase in ability and grace.
Firstly; the eclipse of the sun and his (‘alaihis salaam) alarm:
Allaah’s Messenger (‘alaihis salaam) went out riding on the morning that his son Ibraheem (‘alaihimus salaam) passed away and it was a day of exceptional heat, so then the sun eclipsed. So Allaah’s Messenger (‘alaihis salaam) came back from his outing in haste[1] – and that was at forenoon[2] – so Allaah’s Messenger (‘alaihis salaam) passed by the back of (his) apartments, and he came out in a state of fear (alarm). He had mistakenly[3] took hold of a coat of mail until he found his cloak, so he came out trailing his cloak fearing that this was The Hour, then he came to the Masjid until he came to where he would stand to lead, and the people said: ‘Indeed the sun has eclipsed due to the death of Ibraheem!’[4]
So he (‘alaihis salaam) sent out a caller who called out ‘As-Salaatu Jaami’ah’ (the congregational prayer), and the people started coming quickly forming rows behind him,[5] and (his) women began coming out from behind the apartments to the Masjid, and the other women gathered around them,[6] then Allaah’s Messenger (‘alaihis salaam) led his companions in prayer.
Secondly; the beginning of the prayer:
He (‘alaihis salaam) began by making the takbeer, and the people likewise made takbeer,[7] then he began with the opening of the Qur’aan, then he read a lengthy reading, and he recited it loudly,[8] and stood for a very lengthy period of time the like of the reading of Soorah (Al-Baqarah), until it was said: he will not make the rukoo’, so his companions began swooning.
Asmaa said: I came to ‘Aa-ishah only to find the people standing in prayer, and she was also praying. So I said ‘what is the reason that the people are praying?’ So she indicated with her head towards the sky, so I said: ‘a sign?’ She said ‘yes’. So Allaah’s Messenger (‘alaihis salaam) lengthened the standing greatly such that I was about to faint, so I took hold of a water container that was beside me, and I began pouring water upon my head, she said: so the standing became very long until I saw that I needed to sit down, then I glanced over to a woman who was older than me, and also to a woman who was more ill than me; so I said: ‘I have more right that I should have patience upon a lengthy standing than you.’[9]
The first Rukoo’:
Then he (‘alaihis salaam) would go into rukoo’ whilst making the takbeer, and he would make the rukoo’ very long – until it would be said: he will not rise; and his rukoo’ would be similar to that of his standing. Then he would then rise up from the rukoo’ and say:
((Sami’ Allaahu liman hamidah, Rabbanaa wa lakal hamd))[10] (Allaah listens and responds to the one who praises him. Our Lord! And all praise is for You.)
So he would stand as he was[11] and would not prostrate, and would make the standing very long – until it would be said: he would not make the bowing (rukoo’), and it was less than the first standing, and he would read a lengthy reading which would be less than the first reading, but it would be lengthy – such that if a person came after he had made the rukoo’ – and had no knowledge that he had made the rukoo’, he would not think that he had make the rukoo’ due to the length of the standing.
The second rukoo’:
Then he would make the rukoo’ whilst making the takbeer, and would make the rukoo’ very long – until it would be said: he will not rise up, but it was shorter than the first rukoo’. Then he would rise up and say:
((Sami’ Allaahu liman hamidah, Rabbanaa wa lakal hamd)),[12]
and he would make the standing very long such that it would be said: he will not prostrate, and he would raise his hands and he would make tasbeeh, and would make tahmeed, and would make tahleel and would make takbeer, and would call upon Him.[13]
The first sujood:
Then he (‘alaihis salaam) would make the takbeer, then he would prostrate with a lengthy prostration the like of his rukoo’[14] until it would be said: he will not rise up, and ‘Aa-ishah said: ‘I have never made a rukoo’ nor made a prostration that was longer than that – ever.’ Then he would make the takbeer,[15] and would raise his head and then sit, and would lengthen his sitting, until it would be said: he will not prostrate.[16]
The second sujood:
Then he would make the takbeer,[17] and would prostrate (again), and would make the prostration lengthy, but it was shorter than the first prostration.
The second rak’ah:
Then he would make the takbeer[18] and would rise up, and would stand for a lengthy standing, but it would be shorter than the second standing in the first rukoo’, and he would recite with a long recitation, but it would be shorter than the reading in the second standing.
The first rukoo’:
He would make the takbeer[19] and go into rukoo’, and he would lengthen the rukoo’, but it was shorter than the first rukoo’. Then he would make the takbeer[20] and would raise his head back up, and he would say:
((Sami’ Allaahu liman hamidah, Rabbaanaa wa lakal hamd))
and he would lengthen the standing, but it was shorter than the first standing, and he would make a lengthy reading, and it was shorter than the first reading.
The second rukoo’:
Then[21] he would raise his head up, and would say:
((Sami’ Allaahu liman hamidah, Rabbaanaa wa lakal hamd))
and he would lengthen his standing, until it would be said: he will not prostrate, and then he moved back, and all of the rows behind him likewise moved back until they reached the women, then he moved forward, and the rows would likewise move forward, until he returned to stand in his original place of standing.
[The first and second sujood][22]
Then he would prostrate, and his prostration would be like the prostration in the first rak’ah; except that it was shorter than it, and he began weeping at the end of his prostration, and was breathing out heavily: ‘uff, uff’, and was saying ((O Lord! Did You not promise me that You would not punish them whilst I am amongst them? O Lord! Did You not promise me that You would not punish them whilst they seek forgiveness? And we are seeking Your forgiveness.))[23]
The tasleem:
Then he made the tashahud,[24] and then made the tasleem,[25] and the sun had reappeared, and he had completed four rak’ahs along with four prostrations.
Thirdly; the khutbah (sermon) upon the minbar:
So when he had finished he ascended the minbar[26] and gave a sermon to the people; so he praised Allaah and glorified and exalted Him, and then said:
((As for what follows: O people! Indeed the people in the times of ignorance used to say: ‘verily the sun and the moon are not eclipsed except due to the death of a great person.’ But rather they are two great signs from the signs of Allaah, they are not eclipsed due to the death of anyone, and nor due to his life; but rather Allaah brings fear by way of them to His servants, so if you see anything from that, then betake yourselves to His dhikr (remembrance) and His du’aa (supplication), and to His istighfaar (forgiveness), and to the sadaqah and the freeing of slaves, and the prayers in the Masaajid, until it clears. O Ummah (nation) of Muhammad! There is no one more Aghyar (possessing honourable dignity) than Allaah – such that one of His servants should commit fornication – or that His female servant should commit fornication. O Ummah (nation) of Muhammad! By Allaah! If you knew what I knew – you would cry much and would laugh only a little)).
Then he raised his hands and said:
((Have I not propagated?! Everything you shall enter into was shown unto me, and the Paradise was shown to me, and that was when you saw me moving forward until I came to stand in my place, and indeed I put out my hand as I wanted to grab from its fruit; such that you could look at them, then it occurred to me that I should not do that, and if I had taken it; you would have eaten from it for as long as the dunya (world) remained.[27] And indeed the fire was shown to me, and that is when you saw me moving back, for fear that I should become scorched, and I began breathing out; out of fear that you should become overcome by its heat. Indeed I saw parts of Jahannam (Hellfire) becoming destroyed by other parts, I have never seen a sight more terrible as what I saw today.[28] And I saw that the majority of its occupants are the women.))
So they said: ‘Why O Messenger of Allaah?’ So he said:
((Due to their ungratefulness)).
So it was said: ‘Is it that they are ungrateful to Allaah?’ so he said:
((They are ungrateful to their husbands, and show ungratefulness to favours, even if you treated one of them with excellence for the whole time, and she saw something from you, she would say: ‘I have never ever seen any good from you!!’ I also saw in it a woman from Bani Israeel who was tall and dark,[29] and she was being punished due to a cat which she had kept tied up, and so she would not feed it or give it drink[30] – nor did she set it free so that it could eat from the creatures of the earth – so the cat eventually died of hunger. So I saw it scratching her whenever she moved forward, and when she moved backwards it would tear at her buttocks. I saw in it also the one who stole the two animals of Allaah’s Messenger (‘alaihis salaam).[31] I saw likewise the possessor of the crooked headed staff Abaa Thamaamah ‘Amr bin Luhay – and he was the one who began the practice of devoting animals to the idols,[32] he was dragging his gut (intestines) in the fire, he would steal from the pilgrims, so if he was noticed he would say: ‘it got caught onto my crooked staff!,’ and if it went unnoticed – then he would take off with it. Indeed it was revealed to me that you shall be tried in the graves, like the fitnah of the Maseeh Ad-Dajjaal, so one of you will be approached, and it will be said: ‘what knowledge do you have concerning this man?’ so as for the believer – or one who is guided – then he will say: ‘he is Muhammad, he is Allaah’s Messenger, he came to us with clear proofs and guidance, and so we answered to him and obeyed (three times), then it will be said to him: ‘sleep, indeed we knew that you believed in him, so sleep soundly; this is your seat in the Paradise’. Then as for the hypocrite or the one who doubts – (the doubt here and in what came before is from some of the narrators); he will say: ‘I do not know; I heard the people saying something so I said the same!’ So it will be said to him: ‘Certainly, upon doubt did you live, and upon it you died; this is your seat in the Hell-fire.’))
Then he (‘alaihis salaam) commanded them to seek refuge from the punishment of the grave.[33]
‘Aa-ishah said: So Allaah’s Messenger thereafter used to seek refuge from the punishment of the Fire, and the punishment of the grave.
And with that comes to an end that which we desire by way of summary.
((Wa subhaanakallaahuma wa bi hamdika ash shahadu an laa ilaaha illa anta wa astaghfiruka wa atoobu ilaik)).
Damascus,
9th of Jamaadil – oolaa,
1371H.
5th March,
1951 CE.
Aboo ‘Abdir Rahmaan
Naasir ud Deen Nooh Najaati
Some Common Questions Concerning the Eclipse Prayer
The ruling of the eclipse prayer:
Shaikh ‘Abdul-‘Azeez bin Baaz (rahimahullaah) said:
The eclipse prayer is a strongly recommended Sunnah, due to that has been cited regarding it from the authentic ahaadeeth. With the people of knowledge it is not obligatory; due to the saying of the Prophet when he was asked by some of those amongst the delegations regarding the prayer, he informed him that there are five daily prayers upon him, so the questioner said: ‘is there anything other than it upon me?’ so he said:
((No, except that which you observe voluntarily)) (reported by Al-Bukhaaree and Muslim)
(Majmu’ Fatawaa Ibn Baaz 13/29)
What is the wisdom in praying the eclipse prayer?
Shaikh ‘Uthaimeen (rahimahullaah) said:
The wisdom in the eclipse prayer has many aspects;
Firstly: having compliance in the command of the Prophet (sallallaahu ‘alaihi was sallam), for he indeed commanded us in seeking to hasten to the prayer.
Secondly: It is following the Messenger (sallallaahu ‘alaihi wa sallam), for the Prophet (sallallaahu ‘alaihi was sallam) indeed prayed it.
Thirdly: It is imploring in humility to Allaah; because this solar or lunar eclipse – by way of it Allaah causes his servants to have fear of punishments whose factors are bound. Hence the people should humbly implore their Lord, The Mighty and Majestic such that this punishment that the people have been cautioned of by means of the solar or lunar eclipse should not afflict them.
(Majmu’ Fatawaa wa Rasaa-il Muhammad bin Saalih Al-‘Uthaimeen 16/320)
What is legislated to be recited from the Qur’aan for the eclipse prayer?
Shaikh ‘Uthaimeen (rahimahullaah) said:
The eclipse prayer does not have a specified Soorah which is legislated to be read within it; rather what is legislated is that it should be lengthy. So if he (i.e. the Imaam) comes with a Soorah that has within it many admonitions – then such a time is appropriate. Some of our Shuyookh used to hold it as recommended to recite Soorah Al-Israa, since within it are verses that are suitable, from them is His saying, The Most High:
وَمَا مَنَعَنَا أَن نُّرْسِلَ بِالْآيَاتِ إِلَّا أَن كَذَّبَ بِهَا الْأَوَّلُونَ ۚ وَآتَيْنَا ثَمُودَ النَّاقَةَ مُبْصِرَةً فَظَلَمُوا بِهَا ۚ وَمَا نُرْسِلُ بِالْآيَاتِ إِلَّا تَخْوِيفًا
((And nothing prevented Us from sending signs except that the first one [people of old] denied them. And We gave Thamood the she-camel as a visible sign, but they wronged her. And We do not send the signs except to bring about fearfulness.)) (Soorah Al-Israa: 59)
What is important is that he recites that which is facilitated by ease, however one should make the recitation lengthy – as was done by the Prophet (sallallaahu ‘alaihi wa sallam).
(Majmu’ Fatawaa wa Rasaa-il Muhammad bin Saalih Al-‘Uthaimeen 16/318)
Is there a specific supplication that is to be read during the eclipse prayer?
Shaikh ‘Uthaimeen (rahimahullaah) said:
I do not know there to be a specific supplication for it, however it is a prayer of fright/alarm and warding off evil and affliction, so it befits that the person should be plentiful in seeking forgiveness and making repentance to Allaah The Mighty and Majestic as well as asking for mercy during it.
(Majmu’ Fatawaa wa Rasaa-il Muhammad bin Saalih Al-‘Uthaimeen 16/314)
If two prayers such as the eclipse prayer and other than it coincide at the same time; such as the obligatory prayers or Al-Jumu’ah or the Witr or Taraaweeh, which of the two is given precedence?
Shaikh ‘Uthaimeen (rahimahullaah) said:
The obligatory prayer is given priority over the solar and lunar eclipse; because it (the obligatory prayer) is more important, and because the Prophet (sallallaahu ‘alaihi wa sallam) said in the hadeeth qudsi:
((My servant does not draw near to me with anything more beloved to Me than that which I have made obligatory upon him.)) (Reported by Al-Bukhaaree no. 6502)
As for the witr; then the eclipse prayer is given priority over it, since it is possible to make up for it (the witr) afterwards; rather it is possible to pray it after the eclipse – either within its time if there is time remaining, or it is made up for as a missed worship if the time has ceased before one is able to perform it.
(Majmu’ Fatawaa wa Rasaa-il Muhammad bin Saalih Al-‘Uthaimeen 16/307)
Actions to be carried out during the eclipse:
Shaikh ‘Uthaimeen (rahimahullaah) said:
There are seven things that the Prophet (sallallaahu ‘alaihi wa sallam) commanded to be done at the time of the eclipse, and all of them are authentically established in Saheeh Al-Bukhaaree; and they are:
Prayer.
Supplication.
Seeking forgiveness.
Making the takbeer.
Making dhikr (remembrance of Allaah).
Giving in charity.
Freeing slaves.
(Majmu’ Fatawaa wa Rasaa-il Muhammad bin Saalih Al-‘Uthaimeen 16/290)
The ruling on repeating the eclipse prayer
Shaikh ‘Abdul-‘Azeez bin Baaz (rahimahullaah) said:
The Sunnah is that the Imaam should pray two rak’ahs, in each rak’ah there should be two readings and two rukoo’s and two prostrations. Then if the eclipse is disclosed (i.e. clears away) – then all praise is for Allaah, if not then the people should busy themselves with the dhikr of Allaah and in supplication and in seeking forgiveness and making takbeer and giving in charity and that is sufficient. It is not legislated to repeat the prayer; this is what is well known with the people of knowledge.
(Fatawaa Noorun ‘alad-Darb 2/1053)
If I have prayed the eclipse prayer and the sun is not visibly revealed; should the eclipse prayer be repeated or should one be busied with the dhikr of Allaah and the recitation of the Qur’aan and other than it?
Shaikh ‘Uthaimeen (rahimahullaah) said:
The eclipse prayer is not to be repeated once it has been completed before the visible revealing, rather one should pray nawaafil (supererogatory prayers) such as the customary nawaafil or that one supplicates and seeks forgiveness and busies onself with dhikr until it is revealed.
(Majmu’ Fatawaa wa Rasaa-il Muhammad bin Saalih Al-‘Uthaimeen 16/324)
What is legislated for the congregation if they are informed of the elapse of the eclipse; should they cut their prayer?
Shaikh ‘Uthaimeen (rahimahullaah) said:
They should complete the solar or lunar eclipse prayer by making it light.[34]
(Majmu’ Fatawaa wa Rasaa-il Muhammad bin Saalih Al-‘Uthaimeen 16/324)
Whoever misses the first rukoo’ (bowing) from the second rak’ah (unit of prayer), what should he do?
Shaikh ‘Uthaimeen (rahimahullaah) said:
Whoever has missed the first rukoo’ from the second rak’ah – or the first; then it would be that this rak’ah has been missed by him. So if he missed the first rukoo’ from the second rak’ah; then he would have missed the entire eclipse prayer along with the Imaam; however when the Imaam gives the tasleem, then he should stand and come with two rak’ahs and in every rak’ah there should be two rukoo’s and two prostrations.
(Majmu’ Fatawaa wa Rasaa-il Muhammad bin Saalih Al-‘Uthaimeen 16/319)
Whoever misses a rak’ah (unit of prayer) from the lunar eclipse prayer, how should he make it up?
Shaikh ‘Uthaimeen (rahimahullaah) said:
Whoever misses a rak’ah from the lunar eclipse prayer, then it is authentically established from the Prophet (sallallaahu ‘alaihi wa sallam) that he said:
((When you hear the Iqaamah, then proceed to offer the prayer; and upon you should be calmness and dignity – and do not make haste. Hence that which you are able to arrive at then pray [it]; and whatever you have missed – then complete [it].)) (Reported by Al-Bukhaaree [no.636] and Muslim [no.602])
So this individual who missed a rak’ah from the lunar eclipse prayer then he should complete it in accordance to how the Imaam had prayed it; this being due to the generality of his saying (sallallaahu ‘alaihi wa sallam):
((then complete [it].))
This question points to a subsidiary question that is of more complication with many of the people, and it is regarding the one who missed the first rukoo’ (bowing) in the rak’ah?
Whoever misses the first rukoo’ of the rak’ah then he has missed the entire rak’ah, so after the Imaam gives the tasleem (at the end of the prayer) he should make up the rak’ah which he had missed – its first rukoo’ in its entirety due to the generality of his saying (sallallaahu ‘alaihi wa sallam):
((and whatever you have missed – then complete [it].))
(Majmu’ Fatawaa wa Rasaa-il Muhammad bin Saalih Al-‘Uthaimeen 16/321)
If the Imaam descends down to the prostration after the first rukoo’ of the first rak’ah – what should he then do?
Shaikh ‘Uthaimeen (rahimahullaah) said:
If the second rukoo’ was left out due to forgetfulness then it would be as though the rest of the Sunan had been left out. Therefore it would be from the Sunnah for him that he makes the prostration out of forgetfulness, and if he does not prostrate; then there is no harm.
(Majmu’ Fatawaa wa Rasaa-il Muhammad bin Saalih Al-‘Uthaimeen 16/314)
Is it permissible for the woman to pray the eclipse prayer alone in the home? And what is better in her regard?
Shaikh ‘Uthaimeen (rahimahullaah) said:
There is no harm if the woman prays the eclipse prayer in her home, this is because the command is general:
((Then pray and supplicate until He clears away [removes] what is with you)),[35]
And if she leaves to go to the Masjid as the women folk of the companions did and so prays along with the people then there is good in this.
(Majmu’ Fatawaa wa Rasaa-il Muhammad bin Saalih Al-‘Uthaimeen 16/310)
_____________________________
[1] Baihaqee
[2] Bukhaaree, Aboo ‘Awaanah, Baihaqee
[3] Muslim – in one report
[4] Nasaa-ee, Muslim
[5] Muslim, Nasaa-ee
[6] Nasaa-ee
[7] Ahmad, Baihaqee
[8] Aboo ‘Awaanah
[9] Its like has preceded, and this is the report of Muslim
[10] Bukhaaree, Muslim, Nasaa-ee, Baihaqee
[11] Baihaqee
[12] Bukhaaree, Muslim, Nasaa-ee, Baihaqee
[13] It is from the Hadeeth of ‘Abdir-Rahmaan bin Samurah which has passed (pg 68), and in it is no specification of a place for this rising up ; but the assumption is that this is its place.
[14] Nasaa-ee
[15] Nasaa-ee
[16] Nasaa-ee, Baihaqee from Ibn ‘Amr, and Al-Haafidh declared it to be Saheeh (authentic) in ((Al Fath)) (2/432), and he said: ((and I have not found anything in the chains of narration which indicate prolonging the sitting between the two prostrations except in this case. And Al-Ghazaalee relates that there is agreement upon leaving off lengthening it! So if he intended by that a madhabi agreement, then nothing needs to be said, and if otherwise, then it is proven through this report)).
[17] Nasaa-ee
[18] Nasaa-ee
[19] Nasaa-ee
[20] Nasaa-ee
[21] This is what appears in the original copy of the shaikh – Rahimahullaah -, and it is possible that it slipped from his pen that which should have come before it: ((then he made the takbeer, then he made the rukoo’ and made it a lengthy rukoo’, but it was shorter than the first rukoo’.)) Agreed upon
[22] This is not found in the original of the shaikh – Rahimahullaah
[23] Nasaa-ee, Tirmidhee in ((Ash-Shamaa’il)), and Ahmad
[24] Nasaa-ee, Baihaqee
[25] Muslim
[26] Nasaa-ee, Ahmad
[27] This is from the many proofs that Paradise is in existence, and that its joys are physical; so in Paradise there is food and drink and rivers and trees and fruits from whatever they (the occupants) shall please; as the Noble Qur’aan has clearly stated in many verses, such as His saying, The Most High: ((And give glad tidings to those who believe and perform righteous deeds that for them shall be gardens under which rivers flow. Every time they are provided with fruits from therein they will say: ‘This is what we were provided with before’, and they will be given things in resemblance, and they shall have therein purified mates (or wives) and they shall abide therein forever)). So from the misguidance of the Qaadiyaaniyah is their rejection of the truth of these aspects of the shar’iyyah, for they do not believe in the Paradise which has been described in the Qur’aan and in the Prophetic ahaadeeth – such as this hadeeth; so listen to what their prophet (!) Ghulam Ahmed says in ((Al-khattaab Al-Jaleel)) [page 113]:
((And the concise word concerning the Paradise and the Hellfire in accordance to the understanding of the Furqaan Al-Hameed, is that neither of them are a new bodily entity which comes from outside, rather they are a reality the results of the human life and its shadows. Indeed; the truth is that both of them shall be exemplified bodily, but they will not be in the same affair except the results of the circumstances of the soul and its shadows. By no means, we are not from those who say the Paradise is rich with a cluster of trees that are planted in a plot of the earth – such that its plantation is physical. Nor do we believe that the Hellfire is fuelled by stones which ignite – in plain truth – rather the Paradise and the Hellfire are a corresponding element of the Islamic belief – reflectional to the actions which a person does today in the life of this world.))
So the result of this is: a rejection of the Hereafter and what is in it by way of bliss and Hellfire which are both true. Therefore, you will see him giving figurative explanations, rather he will distort the meanings and deny the true meanings of the clear verses in that regard; so he says (page 118) in his earlier mentioned book: ((And the intent in His saying, The Most High: ((…shall drink from a cup mixed with kaafoor)): that the true people of righteousness shall drink from a drink according to what their souls ardently sought in the life of this world, and disperses for it any bitter regret, and prevents filthy desires from their hearts… and the intent in His saying, The Most High: ((A spring from which the servants of Allaah shall drink, causing it to gush forth abundantly)): that they shall drink on the Day of Judgement from the spring which they pour forth today with their hands, and this is where there is secret concealment from the secrets of the Paradise – so understand it whomsoever will)) !!
He said likewise (page 173): ((and the intent behind this verse: ((Indeed We have prepared for the disbelievers iron chains, iron collars and a blazing fire)) is: that those who reject the truth, and do not seek out Allaah truly from their hearts; that Allaah shall test them with a feverish chill for the action, so they aid in limiting the trial due to the anxiety in the life of this world and its hardships, until it appears as though they are simultaneous in a bond, engrossed in the distractions of the land, as though their necks are fastened with iron collars…)). So in this manner he interprets everything which is related to the realities of the Hereafter in the mode of rejecting it, and it is the way of the Qaraamitah Al-Baatiniyyah, and the extreme ones from amongst the Soofiyyah – those who are deceitful to Islaam! But Allaah is ever watchful over them.
[28] Aboo ‘Awaanah
[29] Nasaa-ee, Ahmad
[30] Bukhaaree, Muslim
[31] Nasaa-ee, Ahmad
[32] Muslim, Baihaqee
[33] Tirmidhee, Nasaa-ee, Ahmad
[34] Regarding informing the people that are praying that the eclipse has elapsed then the Shaikh mentioned as is found on p.323: “there is no harm upon someone if he enters and finds the people praying the solar or lunar eclipse prayer that he informs them that it has elapsed. This being due to there being in that the notification of the cessation of that which had necessitated the prayer, for the Prophet (sallallaahu ‘alaihi wa sallam) commanded that we pray and that we supplicate until it is disclosed.”
[35] Reported by Al-Bukhaaree (no.1040) and Muslim with similar wording (no.911).
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