How to Perform the Prayer of Signs (ṢALĀT AL‑ĀYĀT)

The Prayer of Signs (Salat al-Ayat) is one of the obligatory prayers, though its obligation is not permanent and is subject to specific conditions. This prayer becomes obligatory during certain natural occurrences, such as earthquakes, solar and lunar eclipses[1]. Other events that necessitate the Prayer of Signs include thunder and lightning, and strong winds of red or yellow hues[2], as well as any phenomenon that causes widespread fear among the people[3]. In the following, we will explain how to perform the Prayer of Signs. Stay with us.

Historical Background of the Obligation of the Prayer of Signs

The Prayer of Signs was made obligatory for Muslims for the first time in the 10th year of the Hijri calendar. Historical accounts and narrations indicate that during this year, when Ibrahim, the son of the Prophet Muhammad (PBUH), passed away, a solar eclipse suddenly occurred. Some people believed that the eclipse happened due to the death of Ibrahim. However, the Prophet declared that these two events were signs of God’s power, which occur by His will and command, and are not related to the life or death of anyone[4]. The Prophet then instructed that during occurrences like solar and lunar eclipses, Muslims should perform the Prayer of Signs. On that day, the Prophet himself led the Muslims in the Prayer of Signs[5].

The original narration, which was mentioned to dispel this misconception, is as follows:

The Prophet Muhammad (PBUH) said: “The sun and the moon are two signs from among the signs of Allah. They do not eclipse for the death or life of anyone. When you see them, pray”[6].

Reason for the Naming

The word “Ayat” is the plural of “Ayah” or “Ayat,” meaning sign or symbol[7]. In a narration from the Prophet Muhammad (PBUH), solar and lunar eclipses are considered signs of God[8]. However, in the narrations, this prayer is not referred to as Salat al-Ayat (Prayer of Signs), but rather as Salat al-Kusoof (Prayer of the Eclipse)[9]. Yet, in the books of Islamic jurisprudence, both names are used[10].

It seems that the reason for naming this prayer as the Prayer of Signs is that the servant sees these occurrences and events as signs of God’s power and His dominion and ownership over all affairs[11]. On the day that Prophet Muhammad (PBUH) lost his son Ibrahim, a solar eclipse occurred, and the Prophet explained that the sun and the moon are two signs of the Lord, under His command. He said, “Whenever one of these two eclipses occurs, perform the Prayer of Signs”[12].

When is the Prayer of Signs Obligatory?

The Prayer of Signs becomes obligatory in events such as solar eclipses, lunar eclipses, and earthquakes. Additionally, it is required during other natural occurrences like thunder, lightning, black, red, or yellow winds, and in general, any celestial or terrestrial phenomena that cause widespread fear. This includes events like landslides and destructive floods, which, if they cause significant fear among people, make the Prayer of Signs obligatory for the residents of that region.

Time Frame for Performing the Prayer of Signs

The Prayer of Signs, when it becomes obligatory due to a solar or lunar eclipse, should be performed from the moment the eclipse begins until it starts to clear. During this period, the prayer is offered with the intention of being performed on time (ada). However, if the prayer is performed after the eclipse has ended, it should be offered as a makeup (qada). Similar to the daily obligatory prayers, the reward for performing the Prayer of Signs at its earliest time is significantly greater. Since scholars have different opinions regarding the exact time for ada and qada, it is advisable to either begin the prayer at the start of the eclipse or consult the rulings of your religious authority for clarity.

For other natural events that necessitate the Prayer of Signs, such as earthquakes and lightning, the prayer can be performed at any time with the intention of ada (on time) and does not require qada. However, it is recommended to perform the prayer at the earliest possible opportunity.

How to Perform the Prayer of Signs

According to the fatwas of religious authorities, there are two methods to perform the Prayer of Signs:

First Method: In this method, one begins by making the intention (niyyah) to perform the two-unit obligatory Prayer of Signs and starts the prayer with the Takbirat al-Ihram (opening takbir). Each unit (rak’ah) of the Prayer of Signs contains five bowings (ruku). The procedure is as follows:

1. Takbirat al-Ihram
2. Recites Surah Al-Hamd
3. And then another surah
4. Ruku (bowing)
5. Stands up again
6. This process is repeated until the fifth ruku
7. After completing the five ruku, one goes into prostration (sajdah)
8. The second unit (rak’ah) is performed in the same manner as the first
9. Tashahhud and Salam

Before each bowing, one recites Surah Al-Hamd (the Opening) and then another surah[13]. After reciting these, one goes into ruku (bowing), then stands up again and repeats the recitation of Surah Al-Hamd and another surah before going into ruku again. This process is repeated until the fifth ruku. After completing the five ruku, one goes into prostration (sajdah). The second rak’ah is performed in the same manner as the first. After completing the prostrations of the second rak’ah, one recites the Tashahhud and Salam, thus concluding the prayer[14].

Second Method: The initial steps of the prayer, such as the intention and Takbirat al-Ihram, are the same as in the first method. The difference lies in the recitation of the surah. In each rak’ah, Surah Al-Hamd is recited only once, but the next surah is divided into five parts. Before the first ruku, one recites the entire Surah Al-Hamd and the first part of the second surah, then goes into ruku and recites the ruku’s supplication. After rising from the ruku, one recites the second part of the surah (without repeating Surah Al-Hamd) and then goes into ruku again. This process continues until the fifth ruku, at which point the surah is completed. After completing the fifth ruku, one goes into prostration, and after performing two prostrations, rises to perform the second rak’ah in the same manner as the first[15].

For example, if one is reciting Surah Al-Falaq, before the first ruku (bowing), one would say, “Bismillah al-Rahman al-Rahim, Qul A’udhu bi-Rabbil Falaq” (In the name of Allah, the Most Compassionate, the Most Merciful. Say: I seek refuge in the Lord of the daybreak) and then go into ruku. After rising from the ruku, one would say, “Min sharri ma khalaq” (From the evil of what He has created) and then go into ruku again. After the second ruku, upon standing, one would say, “Wa min sharri ghasiqin idha waqab” (And from the evil of the night when it darkens) and then go into ruku again. After rising from the third ruku, one would say, “Wa min sharri al-naffathati fil ‘uqad” (And from the evil of those who blow on knots) and then go into ruku again. After rising from the fourth ruku, one would say, “Wa min sharri hasidin idha hasad” (And from the evil of the envier when they envy) and then perform the fifth ruku, continuing the prayer as usual.

Note: According to the fatwas of scholars and religious authorities, it is permissible to combine both methods of the Prayer of Signs in one prayer. For instance, one can use the first method in one rak’ah and the second method in the other[16]. Additionally, Sayyid Muhammad Kazim Tabataba’i Yazdi, in his book Urwat al-Wuthqa, has outlined nine different ways of performing the Prayer of Signs[17].

Recommended Acts for the Prayer of Signs

According to the views of religious authorities, the Prayer of Signs, like other obligatory prayers, has recommended (mustahabb) actions. Some of these recommended acts for the Prayer of Signs are as follows:

• Performing Qunoot (supplication) before the second, fourth, … bowings (ruku)[18].
• The recommended acts of daily prayers (such as reciting specific prayers or supplications) are also mustahabb in the Prayer of Signs. However, it is recommended that instead of the Adhan and Iqamah, the phrase “As-Salah” is said three times[19].
• Saying Takbir (Allah-u Akbar) after rising from every ruku, except after the fifth ruku in each of the two units[20].
• Performing the Prayer of Signs in congregation[21].
• Reciting the prayer audibly[22].
• Prolonging the prayer until the eclipse of the sun or moon is lifted[23].
• Reciting long surahs in the Prayer of Signs[24].

There are narrations about the Prophet Muhammad (PBUH) and Imam Ali (AS) prolonging the Prayer of Signs. In one narration, it is mentioned that Imam Ali, during the Prayer of Signs for a solar eclipse, recited Surahs Kahf and Anbiya five times within the two units of his prayer[25].

Rulings of the Prayer of Signs

• Each of the ten bowings (ruku) in the Prayer of Signs is an essential part of the prayer, and if any of them is added or omitted, either intentionally or unintentionally, the prayer becomes invalid[26].
• The Prayer of Signs is only obligatory for the residents of the area where the natural events, such as an eclipse or earthquake, occur[27].
• According to some religious authorities, women in the state of menstruation (ḥayḍ) or postpartum bleeding (nifas) are exempt from performing the Prayer of Signs[28]. However, it is stated that as a matter of obligatory precaution (iḥtiyāt wājib), they should perform its makeup (qada) after becoming purified[29].
• Solar and lunar eclipses necessitate the Prayer of Signs only if they are visible to the naked eye. If the eclipse is so slight that it can only be seen with special equipment or if it is very brief, the prayer is not obligatory[30].
• The Prayer of Signs should be performed from the beginning of the eclipse, and as an obligatory precaution, it should not be delayed until the eclipse starts to clear up.
• Aftershocks following a major earthquake, if they are considered independent earthquakes, also make the Prayer of Signs obligatory[31]. This ruling applies to slight tremors as well, provided they are felt[32].
• If two or more natural events occur at the same time, a separate Prayer of Signs is obligatory for each event.
• If one is uncertain about how many units (rak’ahs) of the Prayer of Signs they have completed and cannot resolve the doubt, the prayer becomes invalid and must be repeated.
• If multiple instances of the Prayer of Signs become obligatory due to different events, it is recommended, as an obligatory precaution, that the intention (niyyah) specifies which event the prayer is being performed for[33].
• The obligatory and recommended actions in daily prayers are also applicable in the Prayer of Signs, and anything that invalidates a daily prayer will also invalidate the Prayer of Signs.

Answers to Some Questions about the Prayer of Signs

Question 1: Is it permissible to divide two surahs into five parts in one rak’ah of the Prayer of Signs? (For example, dividing Surah Ikhlas into two parts and Surah Nas into three parts?)

Answer: It is not permissible to divide two surahs into five parts in one rak’ah of the Prayer of Signs. However, if after completing the first surah, one recites Surah Al-Hamd again and finishes the second surah before the fifth bowing, it is valid.

Question 2: If someone performed the Prayer of Signs in the past with some mistakes, what is the ruling? For example, if they mistakenly counted “Bismillah al-Rahman al-Rahim” as one verse or inadvertently separated “Lam yalid” and “wa lam yulad” in Surah Ikhlas and bowed after each part, what should they do?

Answer: As a precaution, the prayer should be repeated.

Question 3: Does the intention for this prayer need to specify the cause of the prayer?

Answer: It is not necessary to specify the exact cause for which the prayer is being performed. It is sufficient to intend to perform whatever is obligatory on them.¹

---

[1] Allameh Hilli, Tebsarat al-Muta’allemin, 1411 AH, p. 48; Najafi, Majma’ al-Rasa’el (Al-Muhashay), 1373 SH, p. 410.

[2]  Same source.

[3] Imam Khomeini, Tahrir al-Wasilah, Dar Al-Ilm Publications, vol. 1, p. 191.

[4] Baladhuri, Ansab al-Ashraf, 1959, vol. 1, p. 452.

[5] Barqi, Al-Mahasin, 1371 AH, vol. 2, p. 313, Hadith 31; Hur Amili, Wasa’il al-Shi’a, 1416 AH, vol. 7, p. 485.

[6] Allameh Hilli, Nahj al-Haq wa Kashf al-Sidq, Lebanon, Beirut, Dar al-Kitab al-Lubnani Publications, 1982, first edition, p. 451.

[7] Farahidi, Al-Ayn, 1410 AH, vol. 8, p. 441 (under the entry for “ayah”).

[8] Barqi, Al-Mahasin, 1371 AH, vol. 2, p. 313, Hadith 31.

[9] For example, see Kulayni, Al-Kafi, 1407 AH, vol. 3, p. 288; Sheikh Saduq, Man La Yahduruhu Al-Faqih, 1413 AH, vol. 1, p. 434; Sheikh Tusi, Tahdhib al-Ahkam, 1407 AH, vol. 2, p. 171.

[10] For example, see Allameh Hilli, Tebsarat al-Muta’allemin, 1411 AH, p. 48; Najafi, Jawahir al-Kalam, 1404 AH, vol. 5, p. 48; Fayz Kashani, Mafatih al-Shara’i, Ayatollah Marashi Library, vol. 1, p. 137; Tabataba’i, Riyadh al-Masa’il, 1418 AH, vol. 3, p. 193.

[11] Akbari, A Glimpse into the Philosophy of Rulings, 1390, p. 67.

[12] Majlisi, Muhammad Baqir, Bihar al-Anwar, vol. 22, p. 1557; Subhani, Jafar, The Everlasting Light, vol. 1, p. 52.

[13] Allameh Hilli, Nihayat al-Ahkam, 1419 AH, vol. 2, p. 71.

[14] Same source, p. 72.

[15] Same source, pp. 71-72.

[16] Bani Hashemi Khomeini, Tawdih al-Masa’el Maraji’, 1392 SH, vol. 1, p. 1036, ruling 1509.

[17] Tabataba’i Yazdi, Al-Urwat al-Wuthqa, 1420 AH, vol. 2, p. 47.

[18] Bani Hashemi Khomeini, Tawdih al-Masa’el Maraji’, 1392 SH, vol. 1, p. 1037, ruling 1512.

[19] Same source, p. 1036, ruling 1510.

[20] Allameh Hilli, Tebsarat al-Muta’allemin, 1411 AH, p. 48.

[21] Same source.

[22] Imam Khomeini, Tahrir al-Wasilah, Dar Al-Ilm Publications, vol. 1, p. 194.

[23] Yazdi, Muhammad Kazim, Al-Urwat al-Wuthqa, vol. 27, p. 217.

[24] Allameh Hilli, Tebsarat al-Muta’allemin, 1411 AH, p. 48.

[25] Hur Amili, Wasa’il al-Shi’a, vol. 7, p. 499.

[26] Tabataba’i Yazdi, Al-Urwat al-Wuthqa, 1409 AH, vol. 1, p. 728.

[27] Same source, p. 731.

[28] Tabataba’i Yazdi, Al-Urwat al-Wuthqa, 1409 AH, vol. 1, p. 731; Imam Khomeini, Najah al-Ibad, 1422 AH, p. 119.

[29] Bani Hashemi Khomeini, Tawdih al-Masa’el Maraji’, 1392 SH, vol. 1, pp. 1034-1035, ruling 1506.

[30] Imam Khomeini, Najah al-Ibad, 1422 AH, vol. 1, p. 109.

[31] Khamenei, Ajwibat al-Istifta’at, 1420 AH, vol. 1, p. 214, ruling 714.

[32] Same source, ruling 715.

[33] Bani Hashemi Khomeini, Tawdih al-Masa’el Maraji’, 1392 SH, vol. 1, pp. 1028-1027, ruling 1493.

1. ↩︎