学者们一致认为，外出求雨、离开居住区、向安拉祈祷并恳求祂降雨，是由安拉的使者（愿主的赞颂与祝福降临于他）确立的圣行。他们对求雨的拜功（礼拜）存在分歧。多数学者认为，外出求雨时礼拜是其圣行之一；但艾布·哈尼法认为，正式的礼拜本身并不属于其圣行。分歧的原因在于圣训之间的冲突。有些圣训记载先知（愿主的赞颂与祝福降临于他）曾为求雨而祈祷，并且也进行了礼拜；而另一些圣训则只提到祈祷，未提及礼拜。关于他确实礼拜了，且为多数学者所依据的最著名圣训之一，是伊巴德·伊本·塔米姆从其叔父传述的圣训：“安拉的使者（愿主的赞颂与祝福降临于他）带领众人外出为求雨而祈祷，在那里他带领众人礼了两拜，朗声诵读，将双手举至双肩，翻转披风，面向克尔白，并为求雨而祈祷。”此圣训由布哈里和穆斯林辑录。只提及祈祷而未提及礼拜的圣训，包括穆斯林辑录的艾奈斯·伊本·马力克的圣训，他说：“一个人来到安拉的使者（愿主的赞颂与祝福降临于他）面前说：‘安拉的使者啊，牲畜都快渴死了，道路也被阻断了，求您为我们向安拉祈祷吧。’安拉的使者（愿主的赞颂与祝福降临于他）便进行了祈祷，于是从这个星期五到下个星期五，雨一直下个不停。” 还有一则传述，出自阿卜杜拉·伊本·宰德·马兹尼，他说：“安拉的使者ﷺ出去为求雨祈祷，面向克尔白方向时，把外衣翻转过来。”这则传述中没有提到礼拜。那些按照这则传述字面意思行事的人认为，这是出自欧麦尔·伊本·哈塔卜的传述，即他出去到礼拜场所进行祈祷，但没有礼拜。多数学者的论据是：一则传述未提及某事，并不能用来反驳另一则提及此事的传述。这些传述之间的冲突所产生的含义是：礼拜并非求雨祈祷有效的条件，因为已经确定先知ﷺ“在讲坛上为求雨祈祷”，而并非确定礼拜不是求雨的圣行之一，但阿布·哈尼法持此观点。那些认为礼拜是求雨圣行之一的人，同意讲话也是其圣行之一，因为它见于传述之中。伊本·蒙திர说，已经确定安拉的使者ﷺ曾主持求雨礼拜*并发表讲话。随后他们因传述之间的冲突，对讲话应在礼拜之前还是之后发表存在分歧。一派认为应在礼拜之后，类比两个节日礼拜，马立克和沙斐仪持此观点。莱斯·伊本·萨特德说，讲话应在礼拜之前进行。 伊本·敏迪尔曾说："据传先知（愿真主赐福于他并使他平安）曾为求雨而祈祷，并在拜前发表讲话。"同样的传述也见于欧麦尔·本·赫塔卜，这就是我们所接受的。 古德（伊本·路世德）说，艾布·达乌德通过不同的传述线路记载了此事，据我所知，提到讲话的人都说它是在拜前发表的。他们一致认为其中的诵读应当大声进行，但在其中应念的塔克比尔（读"真主至大"）次数是否应与两个节日拜相同上存在分歧。马立克认为，其中的塔克比尔应像普通拜中那样念诵；而沙斐仪则主张，其中的塔克比尔应像节日拜中那样念诵。他们之间分歧的原因，源于两者在如何类比两种拜上的争论。 沙斐仪为自己的观点辩护，依据的是伊本·阿拔斯所传："真主的使者（愿真主赐福于他并使他平安）在此拜中做了两拜克尔（拜数），如同节日拜中那样。" 他们一致认为，此拜的逊奈之一是：领拜人面向给白，站立，进行祈祷，将披风翻转，并举起双手，正如圣训所传。然而，他们对于如何做这一点，以及何时做，存在分歧。关于具体如何进行，多数学者认为，应将披风从右侧翻到左肩，将左侧翻到右肩。 阿勒·沙菲仪（Al-ShaficT）说，他应当把下面的部分翻到上面，即右边的部分翻到左边，左边的部分翻到右边。他们之间存在分歧的原因，源于关于这一问题的圣训互相抵触。据 €Abd Allah ibn Zayd 的圣训记载："先知（愿主赐予他平安与祝福ﷺ）出去到祈雨礼拜的场所祈求降雨。他面向克尔白（qibla），翻转了他的外袍，然后礼了两拜（rak'as）。"在该圣训的某些版本中，记载道："我问：'他是把左边翻到右边、右边翻到左边，还是把下面翻到上面？'他说：'实际上，他把左边翻到了右边，右边翻到了左边。'"此外，在这位人士 cAbd Allah 的圣训中记载，他说："安拉的使者（愿主赐予他平安与祝福ﷺ）祈求降雨，当时他穿着一件他所拥有的黑色衬衫。他试图抓住衬衫的下摆将其翻到上面，但当这变得困难时，他便把它披在肩上。" 至于伊玛目何时需要这样做，马立克（Malik）与阿勒·沙菲仪都认为，他应在讲完主麻（礼拜）的演说之后这样做。艾布·优素福（Abu Yusuf）则认为，当演说的前半部分结束时，他便翻转外袍。这一说法也见于马立克的传述。他们都主张，如果伊玛目在站立时翻转外袍，那么众人应在坐着时翻转自己的外袍，理由是先知（愿主赐予他平安与祝福ﷺ）的话："伊玛目的设立，就是为了让人跟从他。"例外的是穆罕默德·伊本·哈桑（Muhammad ibn al-Hasan）、莱斯·伊本·萨阿德（al-Layth ibn SaM）以及马立克的一些门徒。 在他们看来,随从者(跟随在伊玛目身后)不应因伊玛目转身而转动自己的披风,因为这并未在先知领拜时的礼拜传述中见载。一群学者认为,求雨拜的出发时间与开斋节和宰牲节的礼拜相同,唯有阿布·伯克尔·伊本·穆罕默德·伊本·阿慕尔·伊本·哈兹姆(Abu Bakr ibn Muhammad ibn cAmr ibn Hazm)认为,其出发时间是太阳偏西之时。艾布·达五德(Abu Dawud)传述,阿伊莎说:"安拉的使者ﷺ在太阳边缘出现时,出发前去做求雨拜。"

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”.