Bukhari

Hadith Commentary:
Coincidentally, when Ibrahim, the son of the Prophet (sallallahu alayhi wa sallam), passed away, a solar eclipse occurred.
Some people thought that the eclipse happened because of his death, but the Prophet (sallallahu alayhi wa sallam) refuted this belief.
The people of ignorance (jahiliyyah) used to believe in the influence of stars upon the earth, but our Shari‘ah has declared this to be false.
From the mentioned hadith, it is understood that the time for the eclipse prayer (salat al-kusuf) is whenever the eclipse occurs, regardless of the time; this is the preferred (rajih) opinion.
Here, the eclipse is described as a sign (ayah) of Allah.
In Musnad Ahmad, al-Nasa’i, Ibn Majah, and others, it is narrated in more detail that when Allah, the Mighty and Majestic, manifests (tajalli) upon something, it humbles itself in obedience.
The true meaning and intent of tajalli is known only to Allah.
The notion that an eclipse always occurs due to the interposition of the moon or the earth is the view of astronomers, and this knowledge is not certain.
The philosopher Diogenes the Cynic, when someone would present an astronomical issue before him, would say: “Have you descended from the heavens?”
In any case, according to the late Mawlana Waheed al-Zaman, what the astronomers say—that the eclipse occurs due to the interposition of the earth or the moon—is not contrary to the hadith; even so, applying the term “a sign from among the signs of Allah” to it is correct.
The incident mentioned in the narration occurred in the 10th year of Hijrah, in the month of Rabi‘ al-Awwal or Ramadan.
And Allah knows best what is correct.
The author of Tashil al-Qari writes that if it were as the disbelievers believed, then the eclipse of the sun and moon would not occur at their appointed times, but rather whenever a great person died or a great person was born in the world, the eclipse would occur. However, now, the complete science of astronomy has determined the timings of the solar and lunar eclipses so precisely that the eclipse does not occur even a minute before or after the predicted time, and in most calendars for the whole year, it is written that the solar eclipse will occur on such-and-such date and at such-and-such time, and the lunar eclipse on such-and-such date and at such-and-such time. They even write whether the sun or moon will be completely covered by the eclipse or only a part of it.
They also write in which country and to what extent the eclipse will be visible.
In any case, both are important signs of Allah’s power, and in the Noble Qur’an, Allah has said:

“And We do not send the signs except as a warning.” (Bani Isra’il: 59)
That is, We send many signs of Our power to warn people. Those who have faith take these as evidence for the true existence of Allah and strengthen their faith, while those who are afflicted with atheism and materialism look at them through a materialistic lens and progress further in their atheism and materialism. But the reality is: “And in everything there is a sign that indicates He is One”—that is, in every thing in the universe there is a sign of the fact that Allah, the Exalted, is One.
Allamah Shawkani states: “And in this hadith is the invalidation of what the people of jahiliyyah used to believe regarding the influence of the stars. Al-Khattabi said:
They used to believe in the time of ignorance that an eclipse necessitated a change on earth, such as death or harm. The Prophet (sallallahu alayhi wa sallam) informed that this belief is false, and that the sun and the moon are two creations subjugated to Allah, the Exalted; they have no authority over anything else, nor any power to repel harm from themselves.”
(Nayl al-Awtar)
That is, the belief in the influence of the stars held by the people of jahiliyyah is refuted in this hadith.
Al-Khattabi said that the people of ignorance believed that an eclipse would bring about death or some other calamity on earth.
The Messenger of Allah (sallallahu alayhi wa sallam) explained that this belief is false, and that the sun and the moon are two creations of Allah, the Exalted, who are subjugated to Him alone; they have no authority over anything else, nor can they repel anything from themselves.
Even today, the common people hold beliefs similar to those of jahiliyyah; the people of Islam should completely avoid such erroneous notions and should know that there is no power or ability in the stars.
All power belongs solely to Allah, the Exalted.
And Allah knows best.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has cited these ahadith to establish the legitimacy of performing prayer at the time of a solar eclipse. There is consensus among the Ummah that one should perform prayer in such circumstances; however, there is a difference of opinion regarding its reality and manner. According to the majority, the eclipse prayer (Salat al-Kusuf) is an emphasized Sunnah (Sunnah mu’akkadah), whereas the hadith scholar Abu Awanah has declared it obligatory (wajib) and has established a chapter in his Sahih with the following words:
(Bayan Wujub Salat al-Kusuf)
“Explanation of the obligation of the eclipse prayer.”
(Musnad Abi Awanah: 92/2)
The contemporary hadith scholar, Allamah al-Albani rahimahullah, has also adopted the view of its obligation.
(Tamam al-Minnah, p. 261)
However, the position that it is an emphasized Sunnah appears to be the stronger opinion.

(2)
There is also a difference of opinion regarding the manner of performing the eclipse prayer, and this is based on the apparent contradiction among the narrations. Some narrations indicate that there is one bowing (ruku) in each unit (rak‘ah).
(Al-Mustadrak lil-Hakim: 330/1)
Whereas some narrations indicate that the Messenger of Allah sallallahu alayhi wa sallam performed six bowings in two units.
(Sahih Muslim, al-Kusuf, Hadith: 2102 (904))
Some narrations mention performing four bowings in one unit.
(Sahih Muslim, al-Kusuf, Hadith: 2112 (908))
In one narration, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam performed five bowings and two prostrations (sujud) in one unit, and did the same in the second unit, making a total of ten bowings in two units.
(Sunan Abi Dawud, Salat al-Istisqa, Hadith: 1182)
However, the Messenger of Allah sallallahu alayhi wa sallam performed the eclipse prayer only once in his lifetime, because it was on the occasion of the death of his beloved son, Ibrahim radi Allahu anhu. Therefore, it is not correct to attribute this difference to multiple occurrences. Most hadith scholars have given preference only to those narrations which mention two bowings in each unit, because Imam Bukhari and Imam Muslim rahimahum Allah both agreed on narrating these reports. Hafiz Ibn Qayyim rahimahullah, in his renowned book “Zad al-Ma‘ad,” has established this position with evidence.
(Zad al-Ma‘ad, Chapter on the guidance of the Prophet sallallahu alayhi wa sallam in the eclipse prayer)

(3)
These sun and moon are many times larger than the earth. The purpose of causing them to be eclipsed is to awaken the heedless by showing them a scene reminiscent of the Day of Resurrection. Furthermore, it is also an expression of the perfect power of Allah Ta‘ala: if the True Owner can deprive innocent and wholly obedient creations of their light, then sinful humans can also be seized. In addition, at that time, many people living on earth used to worship stars and celestial bodies, so Allah Ta‘ala decided to impose an eclipse on these two great and luminous bodies in order to demonstrate His overwhelming power to them, clarify their error, and make it clear that Allah alone, without partner, is the Owner of these and even greater celestial bodies, and He alone is worthy of worship. The selection of these two (the sun and the moon) was made because human necessities are produced by the heat of the sun, and beauty and elegance are imparted to them by the light of the moon.
And Allah knows best.

Hadith Commentary:
Imam Bukhari rahimahullah also established a chapter regarding saying "Amma ba'du" in the Friday sermon, the explanation of which we have already discussed earlier.
From this hadith, it is also understood that delivering a sermon after the eclipse prayer (salat al-kusuf) is recommended (mustahabb).
(Fath al-Bari: 2/706)

Takhrij:
«أخرجه البخاري، الكسوف، باب الصلاةفي كسوف الشمس، حديث:1043، وحديث أبي بكرة أخرجه البخاري، الكسوف، حديث:1040.»©Explanation:
➊ The solar and lunar eclipses are two great signs among the signs of Allah, the Exalted. Such enormous creations do not have the ability to flutter or move before Allah, nor can they rise or set by their own free will. They are bound by the divine system. Deviating from this system is not within their power. When their helplessness is to this extent, then how can they be considered owners of benefit or harm? This refutes the belief and notion of the Age of Ignorance.

➋ On this occasion, prayer and supplication are prescribed. Two units (rak‘ahs) of prayer in congregation are established from the Prophet sallallahu alayhi wa sallam. In each unit, two, three, or four bowings (ruku‘) can be performed; however, the most authentic narrations mention two bowings in each unit. For details, see: (al-Tamhid: 3/302, 308; al-Tawassul wal-Wasilah: 86; Zad al-Ma‘ad: 1/453, 455) «فَإِذَا رَأَیْتُمُوھُمَا». From the command “So when you see them,” it is understood that this prayer is permissible even during disliked times.

➌ Is this prayer Sunnah or obligatory? One opinion is that it is Sunnah, and another is that it is obligatory. Imam Abu Hanifah rahimahullah holds the view of obligation.

➍ According to the majority of scholars, as will be evident from the following hadith, it consists of only two units, and in each unit there are two standings (qiyam), two recitations, and two bowings (ruku‘). There is consensus on reciting Surah al-Fatihah in the first standing of the unit, but there is a difference of opinion regarding the second standing—whether Surah al-Fatihah should be recited in it as well. Imam Malik rahimahullah considers it obligatory to recite al-Fatihah in the second standing; otherwise, in his view, the prayer will not be valid. The correct view appears to be that beginning recitation again instead of standing after bowing is a continuation of the same unit; therefore, Surah al-Fatihah will not be recited anew at this point. And Allah knows best.

➎ As for the issue of whether the recitation should be done aloud or silently, the correct and preferred opinion is that the recitation should be done aloud. After the prayer, one should face the qiblah and supplicate earnestly. It is narrated from Ubayy ibn Ka‘b radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam, after completing the prayer, faced the qiblah and continued supplicating until the eclipse cleared. (Tarikh Dimashq: 7/129) Furthermore, in the hadiths, it is also commanded on this occasion to give charity, seek refuge from the punishment of the grave, and to free slaves.

Clarification: «ابراہیم» is the son of the Messenger of Allah sallallahu alayhi wa sallam. His mother’s name was Mariyah al-Qibtiyyah radi Allahu anha. The ruler of Alexandria and Egypt, Muqawqis, had presented her to the Prophet sallallahu alayhi wa sallam as a gift. Your son Ibrahim radi Allahu anhu was born in Jumada al-Ula, 9 AH, and passed away at the age of eighteen months on 29 Shawwal, 10 AH. He was buried in Baqi‘. The Messenger of Allah sallallahu alayhi wa sallam said: “In Paradise, a wet nurse has completed his period of suckling.” (Sahih al-Bukhari, Book of Funerals, Chapter: What is said about the children of Muslims, Hadith: 1382)