Fyuqahoлар yomg'ir so'rash uchun chiqish, yashash joyidan uzoqlashish, Allohga duo qilish va Undan yomg'ir yuborishni iltijo qilish Payg'ambar ﷺ tomonidan belgilangan sunnat ekaniga ittifoq qilganlar. Ular yomg'ir uchun namoz (salot) haqida ixtilof qilganlar. Ko'pchilik bu yomg'ir so'rab chiqishning sunnatlaridan biri, deb hisoblaydi; faqat Abu Hanifa rahmatullohi alayh, o'zi namozning yomg'ir so'rashdagi sunnatlaridan emas, deb aytgan. Ixtilofning sababi hadislarning o'zaro ziddiyatidan kelib chiqadi. Ba'zi rivoyatlarda Payg'ambar ﷺ yomg'ir uchun duo qilgani va namoz ham o'qigani zikr qilingan, boshqa rivoyatlarda esa (rasmiy) namoz haqida hech narsa aytilmagan. Payg'ambar ﷺ namoz ham o'qiganiga dalil bo'luvchi eng mashhur rivoyatlardan biri ko'pchilik tomonidan tayanilgan, 'Abbod ibn Tamim ning amakisidan rivoyat qilgan hadisidir: "Allohning Elchisi ﷺ odamlarni yomg'ir so'rash uchun duo qilishga olib chiqdi va u yerda ikki rak'atli namoz o'qitdi, unda ovoz chiqarib qiroat qildi, qo'llarini yelkasigacha ko'tardi, ridosini ag'dardi, qibla tomonga yuzlandi va yomg'ir uchun duo qildi". Bu hadisni al-Bukhoriy va Muslim rivoyat qilgan. Duo zikr qilinib, namoz zikr qilinmagan rivoyatlarga Anas ibn Molik ning Muslim rivoyat qilgan hadisi kiradi. U aytadi: "Bir kishi Allohning Elchisi ﷺ oldiga kelib dedi: 'Ey Allohning Elchisi, hayvonlar (chanqoqdan) halok bo'lmoqda, yo'llar to'silib qoldi, shuning uchun Allohga duo qiling'. Allohning Elchisi ﷺ duo qildi va shundan so'ng bir juma'dan keyingi juma'gacha yomg'ir yog'di". Shuningdek, ular orasida Abdulloh ibn Zayd al-Mazaniy rivoyati ham bor, unda u shunday degan: "Allohning Elchisi ﷺ chiqib, yomg'ir uchun duo qildi. U qiblaga yuzlanganda ridosini ichki tomoni bilan ag'darib qo'ydi". Bu rivoyatda namoz zikr qilinmagan. Ushbu rivoyatning zohiriy ma'nosini qabul qilganlar, bu Umar ibn al-Xattobdan rivoyat qilinadi deb o'ylashgan, ya'ni u namozgohga chiqib, duo qilgan, ammo namoz o'qimagan. Ko'pchilikning dalili shuki, rivoyatda biror narsa zikr qilinmagan bo'lsa, u zikr qilinganga qarshi dalil bo'la olmaydi. Rivoyatlar o'rtasidagi ziddiyatning oqibati shuki, namoz yomg'ir uchun duoning sahih bo'lishi sharti emas, chunki Payg'ambar ﷺ minbardan turib yomg'ir uchun duo qilgani sobit bo'lgan. Ammo namoz yomg'ir uchun sunnatlardan emas, deb Abu Hanifa aytgan qarashi ham to'g'ri emas, deb aytilmaydi. Yomg'ir uchun namoz sunnatlardan deb bilganlar, rivoyatda kelgani sababli, xutbani ham uning sunnatlaridan deb qabul qilganlar. Ibn al-Mundhir aytadi: Allohning Elchisi ﷺ yomg'ir namozini o'qigani va xutba so'zlagani sobit bo'lgan. Ular xutba namozdan oldinmi yoki keyinmi, degan masalada ixtilof qilishgan, chunki bu borada rivoyatlar ziddiyatli. Bir guruh xutbani hayit namozlaridagidek namozdan keyin, deb bilgan. Buni Molik va ash-Shofi'iy qo'llab-quvvatlagan. Al-Layth ibn Sa'd esa xutba namozdan oldin bo'lishini aytgan. Ibn al-Mundhir aytgan: “Payg'ambar (Allohning rahmati va salomi uning ustida bo'lsin) yomg'ir uchun duo qilgani va namozdan oldin xutba ko'rsatgani rivoyat qilinadi”. Xuddi shunday rivoyat Umar ibn al-Xattobdan ham qilinadi va biz shuni qabul qilamiz. Qoziy (Ibn Rushd) aytdiki, bu Abu Dovud tomonidan turli yo'llar orqali rivoyat qilingan. Xutbani zikr qilganlar, bilganimcha, uni namozdan oldin ko'rsatishini aytadilar. Ular xutbada qiroatni ochiq o'qish kerakligiga kelishdilar, ammo unda aytiladigan takbirlar soni ikki ‘id namozidagi takbirlar soni bilan bir xil bo'lishi kerakmi, shunda ixtilof qildilar. Molik xutbada takbirlarni oddiy namozlardagidek aytish kerak, deb hisobladi, al-Shofi‘iy esa ularni ‘id namozlaridagidek aytish kerak, deb ta'kidladi. Ularning ixtilofi xutbani ikki namozga qiyoslash masalasidan kelib chiqadi. Al-Shofi‘iy o'z qarashini Ibn Abbosdan rivoyat qilingan hadisga tayanib isbotladi: “Allohning Elchisi (Allohning rahmati va salomi uning ustida bo'lsin) u yerda ikki rak‘at namozni ‘id namozlaridagidek o'qigan”. Ular shunga ham kelishdilar, xutbaning sunnatlaridan biri shuki, imom qiblaga yuzlanib turgan holda duo qilsin, ridosini teskari o'girsin va qo'llarini ko'tarsin, xuddi rivoyatlarda kelganidek. Ammo bu amalning qanday bajarilishi va qachon qilinishi haqida ixtilof qilishdi. Qanday bajarilishi masalasida ko'pchilik, ridoni o'ng yelkadan chap yelkaga, chap tomonidagisini esa o'ng yelkaga o'tkazish kerak, deb hisoblaydi. Imom Shofi'iy aytdiki, u (ridosini) pastki qismini yuqoriga buradi: o'ng tomonida bo'lgan narsani chap tomoniga, chap tomonidagini esa o'ng tomoniga. Ularning bu masalada ixtilof qilishlarining sababi shu masala bo'yicha rivoyatlarning ziddiyatidan kelib chiqadi. Abdulloh ibn Zayd rivoyatida keltirilishicha, Nabiy ﷺ yomg'ir so'rab duo qilish uchun ibodat joyiga chiqdi. U qiblaga yuzlandi, ridosini aylantirdi va ikki rakat namoz o'qidi. Ushbu rivoyatning ba'zi riwoyatlarida shunday deyilgan: "Men so'radim: "U chap tomonni o'ngga, o'ng tomonni chapga qildimi yoki pastki qismini yuqoriga aylantirdimi?" U dedi: "Aslida, u chapni o'ngga, o'ngni chapga aylantirdi"". Bundan tashqari, shu kishi, ya'ni Abdulloh rivoyatida aytilishicha, u dedi: "Allohning Elchisi ﷺ yomg'ir so'rab duo qildi, o'shanda u bor bo'lgan qora ko'ylak kiygan edi. U uning pastki qismini ushlab yuqoriga aylantirmoqchi bo'ldi, lekin bu qiyin bo'lganida, uni yelkasiga tashladi". Imom qachon buni qilishi kerakligi haqida, Molik va Imom Shofi'iy ikkalasi ham, u buni xutbani tugatgandan keyin qiladi, deyishgan. Abu Yusuf esa, xutbaning dastlabki qismi tugagach, ridosini aylantiradi, degan fikrda bo'lgan. Bu Molikdan ham rivoyat qilingan. Ularning hammasi, agar imom turgan holda ridosini aylantirsa, odamlar o'tirgan holda o'z ridolarini aylantirishlari kerak, deb hisoblashadi, chunki Nabiy ﷺ shunday degan: "Imom ergashilishi uchun tayinlangan". Istisno qilinganlar Muhammad ibn al-Hasan, al-Layth ibn Sa'd va Molikning ba'zi shogirdlaridir. Ergashuvchilar (imom ortida) o'z qarashlariga ko'ra, imom o'girilgani sababli o'z ridolarini aylantirmasligi kerak, chunki Payg'ambarning ﷺ o'zlari imomlik qilgan namozi haqidagi rivoyatlarda bu nарса zikr qilinmagan. Bir guruh faqihlar bu namozga chiqish vaqti Hayit namozlarining vaqti bilan bir xil deb hisoblashgan, faqat Abu Bakr ibn Muhammad ibn Amr ibn Hazm bundan mustasno, u quyosh og'ganda chiqish vaqti bo'lishini aytgan. Abu Dovud Oisha roziyallohu anhodan rivoyat qilgan: "Allohning Elchisi ﷺ quyosh qirrasi chiqqanda yomg'ir uchun duo qilishga chiqdilar."

The jurists agreed that going out for seeking rain, moving away from the dwelling area, supplicating Allah and entreating Him to sending down rain is a sunna established by the Messenger of Allah (God’s peace and blessings be upon him). They disagreed about prayer (saldh) for rain. The majority maintain that this is one of the sunan when going out for seeking rain, except that Abu HanTfa said that (formal) prayer itself is not one of its sunan. The reason for disagreement stems from the conflict of traditions. It is related in some traditions that the Prophet (God’s peace and blessings be upon him) made supplications for rain and also prayed, but in other traditions (formal) prayer is not mentioned. One of the best known traditions on the point that he did pray, and which was relied upon by the majority, is the tradition of ‘Abbad ibn TamTm from his (paternal) uncle “that the Messenger of Allah (God’s peace and blessings be upon him) led the people out to make a supplication for rain and there he led them in a prayer of two rakfas in which he recited audibly, raised his hands up to his shoulders, turned his cloak inside out, faced the qibla, and made a supplication for rain”. It has been recorded by a l-BukharT and Muslim. The traditions in which, supplication is.mentioned but prayer is not include the tradition of Anas ibn Malik, which is recorded by Muslim, that he said, “A man came up to the Messenger of Allah (God’s peace and blessings be upon him) and said, ‘O Messenger of Allah, the animals are dying (of thirst), the paths have been blocked, so make a supplication to Allah’. The Messenger of Allah (God’s peace and blessings be upon him) made a supplication, and then the rain poured from one Friday to the next”. There is also, among them, the tradition of cAbd Allah ibn Zayd al-Mazinl, in which he said, “The Messenger of Allah went out and made a supplication for rain. He turned his cloak inside out when he faced the qibla”. Prayer was not mentioned in this tradition. Those who adopted the apparent meaning of this tradition thought that this is related from TJmar ibn al-Khattab, that is, he went out to the place of prayer and made a supplication, but did not pray. The argument of the majority is that because a tradition does not mention something, it cannot be used as evidence against that which does. The implications of the conflict of the traditions is that prayer is not a condition for the validity of the supplication for rain, for it has been established that the Prophet (God’s peace and blessings be upon him) “made a supplication for rain from the pulpit”, but not that it (prayer) is not one of the sunan for rain, as has been held by Abu HanTfa. Those who maintained that prayer is one of the sunan for rain agreed that the sermon is also one of its sunan, because of its occurrence in a tradition. Ibn al-Mundhir said that it is established that the Messenger of Allah (God’s peace and blessings be upon him) observed the prayer for rain* and delivered a sermon. They disagreed then on whether it should be delivered before the prayer or after it, because of the conflict of traditions on this point. One group maintained that it is after the prayer on the analogy of the two 'id prayers. This was upheld by Malik and al-ShafiT. Al-Layth ibn SaM said that the sermon is to be delivered prior to prayer. Ibn al-Mundhir has said that “it is related from the Prophet (God’s peace and blessings be upon him) that he made a supplication for rain and delivered the sermon before prayer,” and the same has been related from TJmar ibn al-Khattab and that is what we accept. The QadT (Ibn Rushd) said that this has been recorded by Abu Dawud through different channels, and those who mention the sermon state, to my knowledge, that it is delivered before the prayer. They agreed that the recitation in it is to be audible, but they differed on whether the (the number of) takbirs to be pronounced in it should be the same as that in the two 'id prayers. Malik held that the takbirs are to be pronounced in it as they are in the ordinary prayers, while al-Shafici maintained that the takbirs are to be pronounced in it as they are in the 'id prayers. The reason for their disagreement arises from their dispute about its analogy over the two prayers. Al-Shafi T argued for c his opinion by relying on what has been related from Ibn €Abbas “that the Messenger of Allah (God’s peace and blessings be upon him) observed two rak'-as in it as they are observed in the *id prayers”. They agreed that one of its practices (sunan) is that the imam should face the qibla while standing, and he should make a supplication, turn his cloak inside out, and raise his hands, as has been related in the traditions. They disagreed, however, about the manner of doing this, and about the time when he should do it. With respect to the question as to how it is done, the majority’ maintain that he should turn his cloak from the right side on to his left (shoulder) and that on his left side to his right (shoulder). Al-ShaficT said that he should turn the lower part upward, what is on his right to his left, and what is on the left to his right. The reason for their disagreement derives from the conflict of traditions on the issue. It is reported in the tradition of €Abd Allah ibn Zayd “that the Prophet (God’s peace and blessings be upon him) went out to the place of prayer to make a supplication for rain. He faced the qibla, turned his cloak, and prayed two rak'as”. In some of its versions the tradition says, “I said: ‘Did he place the left side toward the right and the right toward the left, or did he turn the lower part toward the top?’ He said, ‘In fact, he turned the left over to the right and the right over to the left’”. Further, it is recorded in the tradition of this (person) cAbd Allah that he said, “The Messenger of Allah (God’s peace and blessings be upon him) made a supplication for rain and (at that time) he was wearing a black shirt that he had. He tried to take hold of its lower part to turn it toward the top, but when this became difficult he placed it over his shoulders”. As to when the imam is required to do this, both Malik and al-Shafi T said c that he does this after delivering the sermon. Abu Yusuf held that he turns his cloak when the early part of the sermon is over. This has also been related from Malik. All of them maintain that if the imam turns his cloak while standing the people are to turn theirs while sitting, because of the words of the Prophet (God’s peace and blessings be upon him), “The imam has been appointed so that he be followed”. The exception are Muhammad ibn al- Hasan, al-Layth ibn SaM, and some of the disciples of Malik. The followers (behind the imam) in their view are not to turn their cloaks because of the imam's turning his, as this has not been reported in the traditions about the Prophet’s prayer when he led them. A group of jurists held that the time of departure for this prayer is the same as that of the Hd prayers, except for Abu Bakr ibn Muhammad ibn cAmr ibn Hazm, who said that the time for departure for it is at the declining of the sun. It is reported by Abu Dawud from cA*isha “that the Messenger of Allah (God’s peace and blessings be upon him) departed for the supplication for rain when the rim of the sun had appeared”.