Introduction

Salatul Istisqa, or the Prayer for Rain, is a special prayer in Islam that Muslims offer when they are experiencing drought or a lack of rain. Because Water is the fundamental source of life for all living beings. It is the foundation of the earth’s existence and one of Allah’s ( Subhanahu wa Ta’ala) Greatest blessings.
In the Holy Quran, Allah ( Subhanahu wa Ta’ala) declares:

” And We created from water every living thing. Will they not then believe?” ¹

When water is absent, the earth becomes barren, crops are destroyed, the animal kingdom suffers, and human hearts are filled with despair and helplessness.

Islam teaches us that during times of hardship and adversity, the only true path to salvation is to turn back to Allah. In moments of crisis, such as drought or a lack of rain, performing Salatul Istisqa (the prayer for rain) becomes an important act of worship—a means of seeking Allah’s mercy and blessings.

The life of Prophet Muhammad (PBUH) contains numerous examples of Salatul Istisqa, demonstrating the proper way to seek Allah’s help during difficult times.

This article will provide a detailed discussion on the fiqh (jurisprudential) analysis of Salatul Istisqa, its proofs from Sharia, the procedure for performing the prayer, and its relevance in the modern world, Insha’Allah.

Lexical and Terminological Introduction of Salatul Istisqa

Lexical Introduction

Istisqa (الاستسقاء), derived from استفعال, is an Arabic term that means to ask for or pray for rain. Salatul Istisqa (صلاة الاستسقاء) refers specifically to the prayer performed to seek Allah’s mercy for rain.

Terminological Introduction

In technical terms, Istisqa is defined as:

طلب إنزال المطر من الله بكيفية مخصوصة عند شدة الحاجة إليه

This translates to praying to Allah in a prescribed manner during times of intense need for water, seeking His grace to send rain.

Evidence of Salatul Istisqa from the Hadith of the Prophet Muhammad (Sallalahu Alaihi Wasallam)

Numerous hadiths provide clear evidence of the practice of Salatul Istisqa. here we mention a few:

• 1. Narrated by Anas ibn Malik (RA):

عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ الله عَنْهُ قَالَ:دَخَلَ رَجُلٌ الْمَسْجِدَ يَوْمَ جُمُعَةٍ وَرَسُولُ الله ‘ قَائِمٌ يَخْطُبُ فَقَالَ: يَا رَسُولَ الله هَلَكَتِ الْمَوَاشِي وَانْقَطَعَتِ السُّبُلُ فَادْعُ الله يُغِيثُنَا، فَرَفَعَ  رَسُولُ الله ‘ يَدَيْهِ فَقَالَ: اللَّهُمَّ أَغِثْنَا، اللَّهُمَّ أَغِثْنَا، اللَّهُمَّ أَغِثْنَا.

A man entered the mosque on a Friday while the Prophet (sallallahu alaihi wasallam) was delivering the khutbah. The man said, “O Messenger of Allah! The pasture has been destroyed, and the roads have been cut off. Pray to Allah to send us rain.” The Prophet (PBUH) raised his hands and said, “O Allah! Send us rain. O Allah! Send us rain. O Allah! Send us rain ²

• 2. Another narration by Aisha (RA):

عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا: شَكَوْا إِلَى رَسُولِ اللَّهِ ‘ قَحْطَ الْمَطَرِ، فَأَمَرَ بِمِنْبَرٍ فَوُضِعَ، فَاعْتَرَضَ لِلنَّاسِ، وَقَالَ: اللَّهُمَّ اسْقِنَا غَيْثًا مُغِيثًا، مَرِيئًا، مَرِيعًا، نَافِعًا غَيْرَ ضَارٍّ، عَاجِلًا غَيْرَ آجِلٍ.

The people complained to the Messenger of Allah (PBUH) about the drought. He ordered a pulpit to be brought, and as he stood before the people, he said: “O Allah! Grant us rain—rain that is beneficial, refreshing, and nourishing, without harm, and which will come swiftly, not delayed ³

• 3. A further narration by Abdullah ibn Zayd (RA):

عَنْ عَبْدِ اللَّهِ بْنِ زَيْدٍ قَالَ:خَرَجَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَى الْمُصَلَّى، فَاسْتَسْقَى، وَاسْتَقْبَلَ الْقِبْلَةَ، وَقَلَبَ رِدَاءَهُ، وَصَلَّى رَكْعَتَيْنِ

He reported that the Prophet (sallallahu alaihi wasallam) went to the prayer ground and prayed for rain. He faced the Qiblah, turned his cloak inside out, and performed two rak’ahs. ⁴

In addition to these, many other hadiths confirm the practice of Istisqa by the Prophet (sallallahu alaihi wasallam), which highlights the actions, manners, and guidelines for performing this significant prayer.

The Importance and Necessity of Salatul Istisqa

Istisqa is an essential act of worship, firmly established in the Qur’an and Hadith. It reflects our reliance on Allah’s mercy, our humility, and our dependence on Him for our needs. In the Holy Qur’an, Allah (subhanahu wa tawala) says:  

وَأَنزَلْنَا مِنَ ٱلسَّمَآءِ مَآءًۢ بِقَدَرٍۢ فَأَسْكَنَّـٰهُ فِى ٱلْأَرْضِ ۖ وَإِنَّا عَلَىٰ ذَهَابٍۭ بِهِۦ لَقَـٰدِرُونَ

“We send down rain from the sky in perfect measure, causing it to soak into the earth. And We are surely able to take it away.”⁵

Salatul Istisqa is also a significant means of repentance (Tawbah) and seeking forgiveness (Istighfar). Through Istisqa, a person turns to Allah in repentance for all past sins. As a result, Allah (SWT) accepts their repentance and sends down rain. As mentioned in Surah Nuh:  

فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا . يُرْسِلِ السَّمَاءَ عَلَيْكُمْ مِدْرَارًا

And said, ‘Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver. He will send [rain from] the sky upon you in [continuing] showers. ⁶

Istisqa is an act of sincere prayer and a way to seek Allah’s mercy. During the Salatul Istisqa, Muslims come together in unity to supplicate Allah for relief from calamities and hardships. This prayer fosters social cohesion and brotherhood among believers, while also purifying their souls and drawing them closer to Allah.

The Ruling of Salatul Istisqa: Reason and Philosophy

When a person faces hardships and calamities from all sides, some difficulties can be alleviated through personal effort, while others are insurmountable. One of the most severe calamities is drought, which occurs due to a lack of rain. Rain is essential for the life and sustenance of all living beings. No person can bring rain, nor do they possess any alternative solutions. Only the Almighty Creator, Allah (Subhanahu wa tawala), has the power to send down rain.

For this reason, Allah (subhanahu wa tawala) has ordained the prayer of Istisqa for us. This prayer serves as a special means to seek His mercy and request rain. He alone is the Master of all things and is fully capable of fulfilling all our needs. ⁷

The Ruling on Salatul Istisqa

When rivers, streams, and wells dry up to the point that they no longer provide enough water for people and animals, performing the Salatul Istisqa (prayer for rain) becomes a Sunnah. Allama Shurunbulali (رحمه الله) states:

"Performing Istisqa (praying for rain) is a Sunnah when the need arises, such as in an area where there are no sources of water—like valleys, rivers, or wells—from which people can drink or provide water for their livestock and crops. Alternatively, if such sources exist but are insufficient, then Istisqa becomes necessary. However, if the available water sources are sufficient, there is no need to perform Istisqa." 

Allama Shami (رحمه الله) further explains:

"Praying for rain in a specific manner is necessary during times of severe drought, especially when rain is withheld and there are no valleys, rivers, or wells to supply water for drinking or the sustenance of livestock and crops. If such sources exist but are inadequate, Istisqa is required. However, if sufficient water sources are available, then Istisqa is not needed." 

In summary, when there is a severe water shortage that prevents people from drinking and providing water for their livestock, performing the Istisqa prayer becomes a Sunnah. However, if water is adequately available, the Sunnah of Istisqa is not established merely due to heat. In such cases, it may be permissible to pray, and the act of seeking Allah’s forgiveness and repentance remains a beneficial practice.

Is Performing Salatul Istisqa in Congregation a Requirement?

There are two different practices regarding the Salatul Istisqa (rain prayer) based on the actions of Prophet Muhammad (صلى الله عليه وسلم) and his companions (Sahabah). Sometimes, the Istisqa prayer was performed in congregation, while at other times, only the supplication was made without a formal prayer.

1. Prophet Muhammad’s Practice:

Ibn Abbas (رضي الله عنه) narrates:  

"The Prophet (صلى الله عليه وسلم) performed the rain prayer in congregation, offering two rak'ahs."  

Abdullah ibn Zayd (رضي الله عنه) narrates:  

"The Prophet (صلى الله عليه وسلم) went with the people to the prayer ground for rain and performed two rak'ahs in the congregation, reciting aloud in both rak'ahs. Then, facing the Qiblah, he raised his hands and prayed, turning his cloak around while doing so."  

From these narrations, it is clear that the Prophet (صلى الله عليه وسلم) performed the Istisqa prayer in congregation and recited it aloud.

2. The Practice of Other Sahabah and Tabi’een:

Hārithah ibn al-Mudarrib al-‘Abdi reports:  

"We went out with Abu Musa for Istisqa, and he led us in two rak'ahs without the call to prayer or Iqamah."  

Anas (رضي الله عنه) narrates:  

"On a Friday, while the Prophet (صلى الله عليه وسلم) was delivering the khutbah, some people asked him to pray for rain. The Prophet raised his hands, and the sky, which had no clouds, became filled with clouds, and rain began to pour down. The rain continued for seven days. The following Friday, when the people complained that their houses were being destroyed, the Prophet prayed that the rain be diverted from them and around them. The clouds moved, and rain fell in the surrounding areas but not over them."  

‘Ata ibn Abi Marwan al-Aslami narrates:  

"We went out with Umar ibn al-Khattab for Istisqa. He did not perform any specific prayer but only sought forgiveness (Istighfar)."  

Conclusion

From the above narrations, it is evident that there were different practices among the Prophet (صلى الله عليه وسلم), the Sahabah, and the Tabi’een regarding Salatul Istisqa. Some would perform both the prayer and supplication, while others would only engage in supplication and Istighfar (seeking forgiveness).

Thus, performing the Istisqa prayer in congregation is not mandatory. It was a practice of the Prophet (صلى الله عليه وسلم) and his companions, but it was not always necessary for it to be done in the congregation. Some, like Umar ibn al-Khattab (رضي الله عنه), would only seek forgiveness. Therefore, it is permissible to perform Istisqa either with prayer or with just supplication, depending on the circumstances.

The Scholars’ Opinions on Performing Salat al-Istisqa in Congregation

Based on the hadiths mentioned, the jurists (fuqaha) have expressed differing opinions on Salat al-Istisqa. Scholars from the Shafi’i and Hanbali schools have categorized Istisqa into three levels, prioritizing one over the others:

1. Minimum Level

This involves supplicating for rain without performing a specific prayer, either individually or collectively, in a mosque or elsewhere. It is preferable to have righteous individuals present during such supplications.

2. Intermediate Level

This level includes making supplications after regular prayers or during the Friday sermon. Imam al-Shafi’i (رحمه الله) noted in his well-known book, Kitab al-Umm:

“I have observed people asking the muezzin to supplicate for rain after Fajr and Maghrib prayers, encouraging others to join in. I do not disapprove of this method.”

Scholars of the Hanbali school suggest that the Imam should make the supplication exclusively during the Friday sermon from the pulpit.

3. Optimal Level

This level involves performing two rak’ahs of prayer followed by a sermon to supplicate for rain (Salatul Istisqa). Individuals praying alone may perform only the two rak’ahs without the sermon. Scholars of the Maliki school consider seeking rain through supplication to be Sunnah, with or without accompanying prayer.

Imam Abu Hanifa’s (رحمه الله) Opinion about Salatul Istisqa

Imam Abu Hanifa (رحمه الله) believed that Istisqa should be performed through supplications and seeking forgiveness (istighfar). While offering the prayer individually is permissible, he did not consider it Sunnah, as the Prophet (صلى الله عليه وسلم) sometimes prayed and sometimes abstained from it.¹⁵

However, other scholars of the Hanafi school and later jurists had differing opinions. Imam Muhammad (رحمه الله) stated:

“The Imam or his deputy should lead two rak’ahs of Salat al-Istisqa in the congregation, similar to the Friday prayer. In the Zahir al-Riwayah, Abu Yusuf’s opinion is not explicitly mentioned. However, in some texts, his view aligns with that of Abu Hanifa (رحمه الله). Imam Tahawi (رحمه الله) mentioned his opinion alongside Imam Muhammad’s (رحمه الله), and this is the most accepted view.”¹⁶

The Statement of Allama Shami (رحمه الله):

Regarding the contradictory hadiths, Allama Shami (رحمه الله) provided a balanced and insightful explanation:

“Since the hadiths differ regarding whether to offer the prayer in congregation, they do not establish the act as-Sunnah. Therefore, Abu Hanifa (رحمه الله) did not consider it Sunnah. This does not imply that he regarded it as a bid’ah (innovation), as some biased individuals claim. Instead, he permitted the practice.”

He further clarified:

“The term ‘permitted’ here implies mustahabb (recommended), as stated in al-Hidayah: ‘The Prophet (صلى الله عليه وسلم) performed it once and left it another time.’ Hence, it is not Sunnah, as Sunnah refers to acts consistently practised by the Prophet (صلى الله عليه وسلم) without a valid excuse for the omission. Performing a deed once and leaving it another time indicates that it is mustahabb.”¹⁷

The discussion above clearly shows that, according to Imam Abu Hanifa (رحمه الله), performing Salat al-Istisqa in congregation is recommended (mustahabb). The Sahibayn (رحمه الله) were supporters of the Sunnah, thus emphasizing the importance of performing this prayer in congregation.¹⁸

Actions to Perform Before Salatul Istisqa

Salatul Istisqa is an important act of worship that serves as a spiritual connection between the servant and Allah. Consequently, jurists (fuqaha) emphasize several actions to be taken before performing Istisqa prayers. These actions are outlined below:

1. The Imam’s Advice:

The Imam should advise the congregation to fear Allah and practice taqwa (God-consciousness). He should encourage them to turn away from oppression, repent for their sins, and fulfil the rights of others. Sins are a major cause of drought and hardship, while obedience to Allah brings blessings and prosperity. Allah states:

    “Had the people of those towns believed and been God-fearing, We would certainly have opened up to them blessings from the heavens and the earth. But they gave the lie [to their Prophets], so We seized them for their deeds.”^{19 20}

   Sins create barriers to Allah’s mercy. Abu Wail Abd Allah (رحمه الله) narrates:

    “When people cheat in measurements, the rain is withheld.”

   Additionally, Mujahid (رحمه الله) commented on Allah’s words:

   “And the curse will be upon them.”

   This suggests that sins cause rain to be withheld, and even the creatures of the earth curse those who commit them.

   Furthermore, enmity and hatred should be avoided, as they lead people to sin and deprive them of Allah’s blessings. The Prophet (صلى الله عليه وسلم) said:

    “I went out to inform you about Laylatul Qadr, but so-and-so and so-and-so had a dispute, so it was lifted.” ²¹

2. Fasting:

Fasting before performing Istisqa is an excellent way to enhance the acceptance of supplication. The Prophet (صلى الله عليه وسلم) stated:

    “Three people’s supplications are never rejected: the fasting person when he breaks his fast, the just ruler, and the supplication of the oppressed.”²²

   Fasting helps control desires, focuses the heart on Allah, and fosters humility and modesty. Therefore, it is recommended that the Imam instruct the congregation to fast for three days before the Istisqa prayer. (Salatul Istisqa)

Allama Shami (رحمه الله) mentioned:

    “It is recommended for the Imam to instruct them to fast for three days before going out for Istisqa, and then on the fourth day, they should go out.”²³

3. Giving Sadaqah Before Salatul Istisqa:

As with other acts of worship, giving sadaqah is significant before Istisqa, as it helps to alleviate Allah’s anger. The Prophet (صلى الله عليه وسلم) said:

    “Charity extinguishes the anger of the Lord and protects from a bad death.”²⁴

   According to the opinions of scholars from the Shafi’i, Hanafi, Hanbali, and most Maliki schools, the Imam should instruct the congregation to give sadaqah according to their means. Some scholars of the Maliki school suggest that the Imam encourages people to give sadaqah voluntarily, without direct instruction. This approach fosters sincerity, increasing the likelihood of the supplication being accepted.

Personal Preparation for Salatul Istisqa (Prayer for Rain)

All scholars of Fiqh agree that certain personal preparations should be made before performing Istisqā (the prayer for rain). The Prophet Muhammad (Sallallāhu ‘alayhi wa sallam) demonstrated these preparations, which are derived from authentic narrations. One such narration is as follows:

Aisha (RA) narrated that when the people complained of drought to the Prophet (Sallallāhu ‘alayhi wa sallam), he instructed the setting up of a pulpit (minbar) in the prayer area and promised the people that he would go out with them on a specific day for Istisqā (the prayer for rain).

This indicates that the Prophet (Sallallāhu ‘alayhi wa sallam) would assign a particular day for the people to gather for the Istisqā prayer.

Before going out for Istisqā, it is preferable to take a bath and perform Miswāk (tooth cleaning). This prayer is similar to the Jumu’ah prayer, and it is a Sunnah to perform it in congregation with a sermon. While using perfume is not necessary, it is best to avoid luxurious clothing. Instead, one should wear simple work attire. It is recommended to walk humbly and with modesty while continuously making du’ā (supplications). It is better not to use any form of transportation unless necessary (such as in cases of illness).

A narration about the Prophet’s preparation states:

Ishaq ibn Abdullah (RA) said that Walid ibn Aqabah (RA) sent him to Ibn Abbas (RA) to inquire about the Prophet’s (Sallallāhu ‘alayhi wa sallam) prayer for rain. Ibn Abbas (RA) responded: “The Prophet (Sallallāhu ‘alayhi wa sallam) went out humbly and in a modest manner, without delivering a sermon like the one you give. He prayed two rak‘ahs.²⁵

Shaykh Alā’uddin al-Haskafī (RA) stated:

“They should walk humbly in simple or patched clothing, lowering their heads and approaching Allah with fear and humility. They should give charity every day before going out, renew their repentance, and seek forgiveness from the Muslims. They should bring along the elderly, the weak, and children, temporarily separating children from their mothers. It is preferable to take animals with them. Ideally, the Imam should join them, but they may also go out with or without his permission.” ²⁶

Allama Kasani (RA) noted:

“The Imam and the people should go out for Istisqā (the rain prayer) for three consecutive days, as supplication aims to receive an answer from Allah.” ²⁷

From these narrations, the necessary and forbidden actions for performing Istisqā are clearly outlined, leaving no room for further explanation.

Time and Place of Salatul Istisqa (Prayer for Rain):

The Istisqa prayer, specifically for rain, can be performed at any time if it is done through supplication (dua). However, if it is conducted as a formal prayer (Salat), it is best to do so after sunrise. This practice follows the example of the Messenger of Allah (peace be upon him), who would go out for Istisqa at that time. Aisha (RA) narrated:

“The Messenger of Allah (peace be upon him) went out when the sun began to rise. He sat on the pulpit, said Takbir, praised Allah, and then said: ‘Indeed, you have complained about the dryness of your lands and the delay of rain. Allah has commanded you to call upon Him, and He has promised to respond to your call.'” ²⁸

Regarding whether Istisqa prayer can be performed inside or outside the mosque, all four schools of thought (madhahib) agree that it is permissible in both locations. However, performing it in an open field is preferred, as the Messenger of Allah (peace be upon him) often conducted Salat al-Istisqa in open spaces. Several hadiths support this:

Hisham ibn Ishaq, the son of Abdullah ibn Kinana, narrated from his father that “Walid ibn Uqbah, the governor of Madinah, sent me to Ibn Abbas to inquire about the prayer for rain (Istisqa). I went to him, and he said, ‘The Messenger of Allah (peace be upon him) went out humbly, in a state of humility and supplication, until he reached the prayer ground. He did not give a sermon as you do. Instead, he kept supplicating, making takbir, and praying, performing two rak’ahs like in the Eid prayer.'” (Sunan Ibn Majah: 1266)

Another narration states:

“Abdullah ibn Zayd (RA) narrated that the Prophet (peace be upon him) went to the prayer ground and made a supplication for rain. Then, he turned towards the qibla, flipped his cloak, and performed two rak’ahs.”²⁹

This prayer is significant as it often includes many people, children, women in their menstrual periods, and even livestock. Therefore, conducting it in desert areas or open fields is more spacious and convenient for everyone. It is for this reason that the Prophet (peace be upon him) performed this prayer in open spaces.

The Method of Performing Salatul Istisqa (Prayer for Rain)

The method of performing Salat al-Istisqa has some differences compared to other prayers. After discussing the actions to be taken before prayer, we will now explore how this particular prayer should be performed, Insha’Allah.

There is a consensus among scholars that Salat al-Istisqa consists of two rakats; as the Hadith indicates, this prayer is similar to the Eid prayer. A key question is whether this prayer includes additional Takbirs like the Eid prayer, if there will be a sermon, and whether it will consist of one or two sermons. Scholars of Fiqh have different opinions on these matters:

1. The first opinion, held by Sa’id ibn al-Musayyib, Umar ibn Abd al-Aziz, and the scholars of the Shafi’i and Hanbali schools, is that Salat al-Istisqa should be performed in two rakats, with seven Takbirs in the first rakat and five Takbirs in the second rakat, similar to the Eid prayer³⁰

2. The second opinion, supported by Ishaq, Abu Sawr, A’wzai, the Maliki school, and the predominant opinion of the Sahaba and others, states that no additional Takbirs should be uttered during Salat al-Istisqa, unlike the Eid prayer.³¹

In At-Tajreed al-Kuduri (2/1019), it is noted that Abu Yusuf said, “Salat al-Istisqa is two rakats, like the Fajr prayer.” Imam Shafi’i stated, “It is like the Eid prayer: with seven Takbirs in the first rakat and five in the second.” Our position is that the Prophet (PBUH) prayed Salat al-Istisqa in the congregation. If additional Takbirs were intended, they would have been clearly indicated, as they are for the Eid prayer. The absence of such explicit mention suggests that the additional Takbirs are not definitively proven.

Recitation in Salatul Istisqa (Prayer for Rain)

All schools of Fiqh agree that the recitation during Salat al-Istisqa should be performed aloud. This prayer includes a sermon, and it is a general principle that prayers accompanied by a sermon should be recited loudly so that the congregation can hear.³²

There is no specific Surah mandated for Salat al-Istisqa; any Surah may be recited. However, it is preferable to recite the same Surahs that are typically recited in Eid prayers. Some have recommended reciting Surah Qaf, Surah Nuh, Surah Al-Ala, Surah Al-Ghashiya, or Surah Al-Ala and Surah Ash-Shams.³³

The Sermon (Khutbah) on Salatul Istisqa (Prayer for Rain)

Salatul Istisqa includes a specific component known as the Khutbah. After the prayer, the Imam will face the congregation to deliver this Khutbah. Since Salatul Istisqa is likened to the Eid prayer in Hadith, the Shafi’i, Maliki, and Imam Muhammad (Rahimahullah) hold the view that two Khutbahs should be given, similar to the practice during Eid prayers.³⁴

Conversely, Imam Abu Yusuf (Rahimahullah) and the scholars of the Hanbali school of thought believe that only one Khutbah should be delivered, which should begin with Takbir.

Ibn Abbas (Radiyallahu ‘Anhu) narrated:

“The Messenger of Allah (Sallallahu ‘Alayhi Wa Sallam) came out wearing a garment of humility and submission. He did not deliver a Khutbah like the ones you deliver today; rather, he remained engaged in supplication, seeking forgiveness, and saying Takbir. He also performed a two-rak’ah prayer, similar to the one offered on the two Eids.”

This Hadith clearly indicates that the Prophet (Sallallahu ‘Alayhi Wa Sallam) delivered only one Khutbah.

First, it is noted that he did not deliver a Khutbah like those delivered in contemporary times.

Second, while Hadiths compare Salatul Istisqa to Salatul Eid, none explicitly state that two Khutbahs should be given. If the Prophet (Sallallahu ‘Alayhi Wa Sallam) had delivered two Khutbahs, it would have been explicitly recorded.

Third, the part of the Hadith that states: “وَلَكِنْ لَمْ يَزَلْ فِي الدُّعَاءِ وَالتَّضَرُّعِ وَالتَّكْبِيرِ” (“Rather, he remained engaged in supplication, humility, and saying Takbir”) also supports the notion that the Prophet (Sallallahu ‘Alayhi Wa Sallam) did not sit in between Khutbahs, as is customary during Eid Khutbahs. If there were two Khutbahs, he would have sat in between them. Based on this evidence, the opinion favoring a single Khutbah appears to be more evident and stronger.

Turning the Cloak/Cloth During Salatul Istisqa (Prayer for Rain)

As previously mentioned, Imam Abu Hanifa (Rahimahullah) held the view that Istisqa is primarily a prayer for supplication (du’a). Therefore, he deemed the practice of turning the cloak to be contrary to his teachings. In contrast, Imam Muhammad (Rahimahullah) asserted that either after the prayer or after part of the Khutbah, only the Imam should turn his cloak or cloth, while the congregation remains in their positions.

Allama Kasani (Rahimahullah) stated:

“According to Abu Hanifa (Rahimahullah), there is no need to turn the cloak for Istisqa. However, according to Sahibayn (Rahimahullah), the cloak should be turned after a portion of the Khutbah has passed.”

Abdullah Ibn Zayd (Radiyallahu ‘Anhu) narrated:

“The Prophet (Sallallahu ‘Alayhi wa Sallam) prayed for rain and turned his cloak.”³⁵

According to the Shafi’i, Hanbali, and Maliki schools of thought, it is considered Sunnah for both the Imam and the congregation to turn their cloaks. This practice is based on the actions of the Prophet (Sallallahu ‘Alayhi wa Sallam), which apply to his followers unless there is specific evidence indicating that it should be restricted to him alone.

However, scholars such as Muhammad Ibn Hasan (from the Hanafi school), Ibn Musayyab, Urwah, Thawri, and Lays (Rahimahumullah) argue that the turning of the cloak is specific to the Imam. They maintain that while this action is documented as performed by the Prophet (Sallallahu ‘Alayhi wa Sallam), there is no explicit narration of it being performed by the companions.³⁶

Method of Turning the Cloak/Cloth During Salatul Istisqa (Prayer for Rain)

If the cloak is rectangular, the upper portion should be brought down, while the lower portion is raised upward. If it is circular (for example, a robe or a round garment), shift the right side to the left, and the left side to the right.

According to the majority of scholars, only the Imam turns his cloak, while the congregation does not change their garments. This is mentioned in Bada’i us-Sana’i (2/259):

The method of turning the cloak, according to them, is that if it is rectangular, the upper part is made lower and the lower part is made upper. If it is circular, the right side is placed on the left and the left side on the right.³⁷

Supplication (Dua, prayer) in Salatul Istisqa (Prayer for Rain)

At the end of the Khutbah, the Imam should face the Qiblah, raise his hands, and lead the congregation in supplication. Anas Ibn Malik (Radiyallahu ‘Anhu) reported:

“The Prophet (Sallallahu ‘Alayhi Wa Sallam) would not raise his hands in any supplication except during Istisqa (prayer for rain). He would raise them so high that the whiteness of his underarms could be seen.”³⁸

The supplication may be done either quietly or loudly. The Fuqaha state that if the du’a is recited silently, the congregation should also supplicate silently. If the du’a is made publicly, the congregation should respond with “Ameen” after the Imam’s supplication.

During Salat-ul-Istisqa, the supplication (Du’a) can be made both quietly and aloud. Scholars (Fuqaha) indicate that if the Du’a is recited silently, the congregation should also supplicate in silence. Conversely, if it is recited aloud, the congregation should respond with “Ameen.”

It is recommended to combine both forms of supplication—some done quietly and some publicly. This balanced approach is supported by Mawsu’atul Fiqhiyah.³⁹

Recommended Supplications

It is advisable to recite supplications from the Qur’an and Hadith during Salat-ul-Istisqa. Some of the recommended Du’as are:

اللَّهُمَّ اسْقِنَا غَيْثًا مُغِيثًا هَنِيئًا مَرِيئًا مَرِيعًا غَدَقًا مُجَلِّلًا سَحًّا عَامًّا طِبْقًا دَائِمًا. اللَّهُمَّ اسْقِنَا الْغَيْثَ وَلَا تَجْعَلْنَا مِنَ الْقَانِطِينَ. اللَّهُمَّ إِنَّ بِالْبِلَادِ وَالْعِبَادِ وَالْخَلْقِ مِنَ اللَّأْوَاءِ وَالضَّنْكِ مَا لَا نَشْكُو إِلَّا إِلَيْكَ. اللَّهُمَّ أَنْبِتْ لَنَا الزَّرْعَ وَأَدِرْ لَنَا الضَّرْعَ وَاسْقِنَا مِنْ بَرَكَاتِ السَّمَاءِ وَأَنْبِتْ لَنَا مِنْ بَرَكَاتِ الْأَرْضِ. اللَّهُمَّ إِنَّا نَسْتَغْفِرُكَ إِنَّكَ كُنْتَ غَفَّارًا فَأَرْسِلِ السَّمَاءَ عَلَيْنَا مِدْرَارًا

Translation:

“O Allah, bless us with beneficial, pure, and abundant rain that brings prosperity and growth. O Allah, send us rain and do not let us fall into despair. O Allah, there is suffering and hardship upon the land, the people, and Your creation, which only You can relieve. O Allah, cause our crops to grow, provide sustenance for our animals, and bless us with the bounties of the heavens and the earth. O Allah, we seek Your forgiveness, for You are the Most Forgiving. Send down abundant rain upon us.”⁴⁰

Other supplications from the Qur’an and Hadith may also be recited during Salat-ul-Istisqa.

Following the du’a in Salatul Istisqa (Prayer for Rain), it is vital to place complete trust (tawakkul) in Allah for the blessings of rain. This act of supplication reflects a heartfelt appeal to Allah, acknowledging the struggles and hardships of human life while seeking His forgiveness and assistance. It is a reminder that only Allah has the power to bring relief and prosperity through His mercy and grace.

The Etiquettes of Du’a During Salatul Istisqa (Prayer for Rain)

To ensure the du’a during Istisqa is more likely to be accepted, it is important to observe certain etiquettes:

1. Facing the Qiblah – Aligning oneself toward the direction of prayer.
2. Praying with a Humble Heart – Approaching Allah with sincerity and humility.
3. Demonstrating Fear and Submission – Showing reverence and complete surrender to His will.
4. Sincere Repentance and Seeking Forgiveness – Turning to Allah with genuine remorse and a firm intention to reform.

By embodying these etiquettes, the act of supplication becomes more meaningful and impactful. Furthermore, incorporating the du’as taught by the Prophet Muhammad (peace be upon him) enhances the spiritual significance of the prayer and increases the likelihood of Allah’s acceptance.

Salatul Istisqa (Prayer for Rain): A Social Message

Salat al-Istisqa carries a significant societal message. It is a special act of worship in Islam that reflects complete obedience, humility, and dependence on Allah. This prayer not only guides society toward spiritual progress but also encourages ethical conduct, mutual empathy, and the maintenance of ecological balance. The lessons derived from Salat al-Istisqa can be discussed in detail as follows:

1. Complete Dependence on Allah  

Salat al-Istisqa serves as a reminder that every need in life is under Allah’s control. Rain, food, and all provisions are directly governed by His will. Allah says in the Qur’an:  

“Allah is the one who sends the winds, which bring the clouds and spread them in the sky as He wills.”⁴¹

This prayer teaches us that natural forces are under Allah’s command, and we must turn to Him in times of need.

2. Repentance from Sin  

The main message of Salat al-Istisqa is that drought or calamities often result from human sin. Allah states in the Qur’an:  

“And whatever misfortune befalls you is because of what your own hands have earned.”⁴²

Salat al-Istisqa encourages people to recognize their wrongdoings, repent, and return to Allah, fostering an atmosphere of moral reform in society.

3. Unity and Compassion  

Salat al-Istisqa teaches people to stand together before Allah. Rich and poor, men and women, even children, come together in prayer. The Prophet (sallallahu alaihi wasallam) said:  

“Indeed, Allah loves that His commands and prohibitions are followed.”⁴³

This prayer promotes unity and mutual compassion, encouraging collaboration to address societal problems.

4. Encouragement for Charity and Generosity  

A vital aspect of Salat al-Istisqa is the call to help the poor and needy. The Prophet (sallallahu alaihi wasallam) said:  

“Charity does not decrease wealth, and Allah will increase the honour of those whom He forgives.”⁴⁴

Through Salat al-Istisqa, the importance of charity is emphasized as a means of alleviating poverty and establishing financial balance in society.

5. Patience and Understanding of Allah’s Tests 

Salat al-Istisqa teaches patience in the face of tests and challenges. Allah tawala says:  

“We will certainly test you with something of fear, hunger, loss of wealth, lives, and fruits; but give glad tidings to the patient.”⁴⁵

This prayer advocates for patience and acceptance of Allah’s will, encouraging perseverance during trials.

6. Environmental Responsibility  

The Qur’an mentions:  

“Corruption has appeared throughout the land and sea by what the hands of people have earned.” ⁴⁶

Salat al-Istisqa reminds us of our responsibility to care for the environment. Misuse or neglect of natural resources can lead to calamities such as droughts and disasters.

7. Self-Purification and Strengthening the Relationship with Allah  

Salat al-Istisqa is not merely a prayer for rain; it is a means of spiritual purification and a way to reconnect with Allah. It teaches that true peace and solutions can only be found by submitting to Allah’s will.

conclusion

In summary, Salat al-Istisqa is more than an act of worship; it cultivates unity, humility, a culture of charity, patience, and environmental responsibility within society. It guides people to Allah, reminding them of their dependence on Him and the importance of righteousness and mutual care.

Source of Information:

1. Surah Al-Anbiya: 30 ↩︎
2. Sahih Bukhari 1014 ↩︎
3. Sunan Abu Dawud: 1173 ↩︎
4. Sahih Bukhari 1023 ↩︎
5. Surah Al-Mu’minun – 18 ↩︎
6. Surah Nuh, 71:10-11 ↩︎
7. Al-Mawsu’ah al-Fiqhiyyah, 3/306 ↩︎
8. Marākil Falah, p. 548 ↩︎
9. Fatawa Shami, 2/184 ↩︎
10. Sunan Abu Dawood: 1165 ↩︎
11. Sahih Bukhari, Sahih Muslim ↩︎
12. Musannaf Ibn Abi Shaybah: 8428 ↩︎
13. Sahih Bukhari & Muslim ↩︎
14. Sunan Abu Dawood ↩︎
15. Mawsu’ah al-Fiqhiyyah, 3/307 ↩︎
16. Bada’iul-Sana’i, 2/256 ↩︎
17. Fatawa Shami 1/791 ↩︎
18. Fatawa Darul Uloom Deoband, 5/238 ↩︎
19. Surah Al-A’raf, 7:96 ↩︎
20. Source: Al-Mughni 2/84, Taha Tawabi ala Marakil Falah, p. 360 ↩︎
21. Source: Fath al-Bari, Sharh Sahih al-Bukhari 4/267 ↩︎
22.  Source: Sunan al-Tirmidhi ↩︎
23. Source: Fatawa Shami 3/84 ↩︎
24. Source: Sahih Ibn Hibban, Hadith: 228 ↩︎
25. Sunan an-Nasā’i, Hadith 1506 ↩︎
26. Al-Fatawa al-Haskafi ↩︎
27. Badai’ al-Sanai, 1/284 ↩︎
28. Sunan Abu Dawood: 1173 ↩︎
29. Sahih Bukhari, Hadith 1012 ↩︎
30. Al-Mughni 2/284 ↩︎
31. Sharh al-Saghir 1/537, Bada’i’ al-Sana’i 2/258 ↩︎
32. al Mawsu’ah al-Fiqhiyyah 3/312 ↩︎
33. Bada’i’ al-Sana’i 2/258, Al-Mughni 2/293 ↩︎
34. Ash-Sharh As-Saghir, 1/539; Al-Majmu’ by An-Nawawi, 5/54; Tahthabi, p. 360 ↩︎
35. Sahih Bukhari, 1011 ↩︎
36. Al-Mawsu’ah al-Fiqhiyyah, 3/315 ↩︎
37. Bada’i us-Sana’i 2/259 ↩︎
38. Sahih Bukhari, 1031 ↩︎
39. Mawsu’atul Fiqhiyah 3/314 ↩︎
40. This supplication is referenced in Fathul Qadeer (2/94). ↩︎
41. (Surah Ar-Rum 48)   ↩︎
42. (Surah Ash-Shura 30)   ↩︎
43. (As-Sunan al-Kubra 5415)   ↩︎
44. (Muslim, Hadith: 2588)   ↩︎
45. (Surah Al-Baqarah 155)   ↩︎
46. (Surah Ar-Rum 41)   ↩︎