It depends on the circumstances, and the command to pray for it has been proven, and it is a specific time of time, and it is an ordered prayer, unlike the voluntary prayer, in which it is not commanded. If we base prayer on supplication, we pray at the time that prayer is forbidden in it, and we pray at other times and with it. I say

Sharia scholars differed on this matter. Some say that the sermon is a condition of it, and some say that there is no sermon in the eclipse prayer. What I believe is that it is desirable for the imam to address the people in order to remind them and warn them, for the eclipse is one of the signs by which God frightens His servants .

The sermon is a sermon and a reminder, the verse is a warning and a reminder, and the eclipse is a sign of intimidation, so the occasion occurred, so the side of those who say that the sermon is required is preferred. It has been proven that the Prophet, may God bless him and grant him peace, on that day reminded the people after completing the prayer.

Since the solar eclipse was caused by the moon, the lunar eclipse was like punishment for the eclipse of the sun, so the lunar eclipse included two verses, so praying for it in congregation was more important, because the intercession of a group has more sanctity than the sanctity of an individual, so the combination for it should be more certain than the combination for the solar eclipse and the eclipse. The moon is my soul, as we have presented, and the soul is always a competitor to divinity, contrary to the mind, so its sin is greater and its condition is more dangerous, so the gathering of intercessors at the time of intercession is more important than their bringing forth something more. And whoever considers humility in eclipses, as mentioned in the hadith mentioned above, is a warning to humility for the praying person, for God says, “The believers have succeeded who are in their prayer.” They are humble, and he said, “It means prayer is a major matter, except for the

Whoever says that there is no prayer for rain, and whoever says that there is no prayer in it, and the evidence for those who say that there is prayer is that whoever does not mention anything is not an argument against the one who mentioned it. It has been proven that he, may God’s prayers and peace be upon him, went out with the people to ask for rain, and he prayed with them two rak’ahs in which he recited the recitation aloud, and he wrapped around his robe and raised his hands. And he took rain and faced the Qiblah.

The scholars are unanimously agreed that going out for rain, emerging from the desert, supplicating and supplicating to God Almighty when the rain falls is a Sunnah enacted by the Messenger of God, may God bless him and grant him peace, and they differed regarding prayer in rain, as we mentioned, and by which I say that prayer is not part of The condition for the validity of istisqā’, and those who say that prayer is part of his Sunnah also say that th

Considering asking for rain, raining is asking for water, and the person seeking water may be for himself, for someone else, or for both of them, according to what the circumstantial evidence gives him. As for the people of God who are concerned with Him, those who are distracted by it from them, and He knows that if they rise, they are with him, and he is with them, even if he leaves them. They journeyed with him to Him, not caring in which abode He sent them to, since the truth was witnessed by them in every situation. If they lived in this world, their livelihood would be in it, even if they turned to the next .