What is the profound wisdom of the eclipse prayer in Islam? This article by Professor Hassan Al-Khattab goes beyond mere religious rulings to explore the deep theological, philosophical, and social dimensions that make this prayer an integrated lesson in faith and a response to the cosmic signs of Allah.

When one contemplates the prayers for the lunar eclipse (khusuf) and solar eclipse (kusuf) and their connection to this cosmic event, numerous dimensions become apparent. Among them are:

First: The Theological and Philosophical Dimension

Permanence and Transience

Perhaps one of the most prominent theological lessons to be observed from the phenomenon of the eclipse is the dynamic between permanence and transience. The illusion of constancy—represented by the continuous movement of the sun and moon—is a misconception. A naive person might imagine they are fixed and will never fade, a perception rooted in ignorance or disregard for the concept of cessation, born from a state of relative stability.

This is the same state a person experiences when they possess physical strength, abundant wealth, and powerful authority, thinking these things will never vanish and are proof of their own stability, permanence, and superiority. As Pharaoh said: “O my people, does not the kingdom of Egypt belong to me, and these rivers flowing beneath me? Do you not then see?” (Quran 43:51). The momentary disappearance of the sun and moon serves as a powerful awakening for such an individual, a message that shakes them to their core, saying: “Do not be deceived by yourself or what is around you. That which seems more permanent than you—the sun and the moon—has had its light fade, so do not be misled by the illusion of stability and continuity.”

In other words, the idea of infinite continuity in this universe is non-existent. The momentary fading during an eclipse should serve as a lesson for humanity about eventual, permanent cessation and sudden change, as our Lord said: “When the sun is wrapped up [in darkness], and when the stars fall, losing their light, and when the mountains are set in motion…” (Quran 81:1-3).

Your own life, which you may think is constant, does not even equal the duration of the fading of the sun’s light or the moon’s glow. Your lifespan of 60 or 100 years is akin to the duration of an eclipse—or even less when measured against the perceived permanence of the sun and moon.

This celestial motion, ordained for the sun and the moon, is a cosmic law (sunnah kawniyyah), and such laws are characterized by continuity and stability. To prevent man from being deceived by what he possesses into believing in immortality and perpetuity, the eclipse comes as a reminder: permanence and endurance do not belong to the created, but to the Creator.

If that which you deemed permanent has shown its transience, then seek the Everlasting Creator who never fades. Attach yourself to Him to delight in a paradise that will never end. As stated in Sahih Muslim: “A caller will cry out: ‘Indeed, you will have health and never fall ill; you will have life and never die; you will have youth and never age; and you will have comfort and never experience misery.'”

The most prominent evidence of this theological dimension is the explicit link between these events and their Creator, as stated by the Prophet (peace be upon him): “The sun and the moon are two signs (Ayat) among the signs of Allah.” They are created beings. This is a creedal point, asserting that these celestial bodies cannot be self-moving or creative forces. Otherwise, how could modern science predict their movements and declare with certainty when these phenomena will occur? If they were deities besides Allah, they could not be controlled, nor could their paths be known.

Order and Randomness

The order and precision of the universe are among the most powerful theological proofs for the existence of a Creator. Today, science can predict eclipses with high accuracy decades in advance. What incredible precision governs the course of the moon and the path of the sun!

If there were even a hint of randomness, not only would this system be disrupted, but it would be impossible to predict eclipses at all. The ability to forecast them with such accuracy is a testament to the universe’s perfect harmony and interconnectedness. Allah the Almighty spoke the truth when He said: “And the sun runs on its fixed course for a term [decreed]. That is the decree of the Almighty, the All-Knowing. And the Moon, We have measured for it lunar mansions until it returns [to appear] like the old date stalk. It is not allowable for the sun to reach the Moon, nor does the night overtake the day, but each, in an orbit, is swimming.” (Quran 36:38-40).

This cosmic order continues, so that human life may also find its order through religious and moral obligations (taklif). Eclipses serve as alerts, awakening man from his heedlessness and reminding him to establish order and coherence in his own life. However, this state of stability is sometimes interrupted by changes that one might perceive as random and chaotic. Yet, this perceived randomness is, in fact, the pinnacle of order—it is order within order. It is a message for man to awaken from the changes in his life—health, wealth, and power—and understand that the trials that afflict him are not random but are part of a greater, harmonious design. As narrated in Sahih al-Bukhari: “The Prophet (peace be upon him) drew a square and a line in the middle of it that extended outwards. He drew small lines from the middle line to its sides and said, ‘This is man, and this is his lifespan, which surrounds him. This line that extends outwards is his hope, and these small lines are the trials. If one misses him, another afflicts him, and if that one misses him, another afflicts him.'”

Second: The Legislative and Social Dimension

Liberating the Mind from Superstition

Islam is the religion of reason. One of the primary objectives of the Quran is to liberate the mind from superstition and charlatanism. This liberation is manifested in the legislation of the eclipse prayer, which connects the event to the Creator, not the created. Freeing the Muslim mind was a principal aim of the Sharia. The people of the pre-Islamic era (Jahiliyyah) used to associate eclipses with the death or birth of a great king or leader. Some even thought that the solar eclipse occurred for the death of the Prophet’s son, Ibrahim. The Prophet (peace be upon him) corrected this error, stating, as narrated in Sahih al-Bukhari: “They are two signs among the signs of Allah; they do not eclipse for the death or life of anyone.”

The Link Between Cosmic Order and Legislative Order

There is a remarkable connection between the divinely legislated duties (taklif) and the cosmic order. This is most evident in the pillars of Islam. The Hajj pilgrimage is tied to the months, which are determined by the sun and moon. The same applies to fasting (Sawm) and the agricultural zakat. The five daily prayers and the Friday prayer are all linked to time, which is fundamentally based on the sun and moon.

This connection is not arbitrary but a complete and integrated system. When a disruption occurs in this cosmic order—a disruption that is itself part of a purposeful system—it is met with a corresponding change in legislation to suit the event. Change generates change. This we understand from the unique form of the eclipse prayer, with its two standings and two bowings and their prolongation, as well as its special sermon—a form that differs from the customary prayers. It is as if the state of change necessitates a corresponding change in worship to draw greater attention and depart from the usual pattern.

It is crucial here to note that this legislation is divine and comprehensive. On the one hand, it is connected to all states of human existence; on the other, it is bound to the Legislator. The human mind cannot invent acts of worship in the manner of the prescribed prayer, as these are divinely ordained (tawqifiyyah).

The Importance of Prayer and Its Social Dimension

The eclipse phenomenon highlights the immense importance of prayer and its clear social dimension. The virtue of congregational prayer over individual prayer is well-known, and the Friday prayer is only valid in a congregation. For every matter of public concern, congregational prayer is prescribed—such as the prayer for rain (Istisqa) when people are affected by drought, the Eid prayers for moments of public joy, and the funeral prayer for times of communal grief. The eclipse prayer addresses a change in the cosmic system, a matter of public significance. For this reason, the Prophet (peace be upon him) led the people in the eclipse prayer and called them to it, as stated in Sahih al-Bukhari: “When you see them, rush to the prayer (faza’u ila as-salah).”

He called them to prayer, specifically, and to congregational prayer. It is narrated in Sahih al-Bukhari: “When the sun eclipsed during the time of the Messenger of Allah (peace be upon him), a call was made: ‘As-salatu jami’ah’ (The prayer is being held in congregation).”

And since society is not exclusive to men, the legislation included women as well. Aisha (may Allah be pleased with her) was “standing and praying” with the people. Al-Bukhari titled a chapter in his Sahih: “Chapter on Women Praying with Men during an Eclipse.”

This social dimension is vital because, in the Islamic worldview, a person does not live in isolation. Furthermore, prayer represents two states:

  • A state of stability and connection with Allah during the normal, unchanging conditions of one’s life, mirrored by the fixed and unchanging form of the five daily prayers.
  • A state of adaptability to change, when there is a change in the universe (like an eclipse) or in social conditions (like the funeral prayer, which differs in form). This demonstrates the significance of prayer and its intrinsic link to the social dimension of life.

By Hasan Al-Khattaf