Bukhari

Hadith Commentary:

That is, in each rak‘ah, two bowings (ruku‘) were performed and two standings (qiyam), although in some narrations three bowings, in some four, and in some five bowings in each rak‘ah have been reported. However, the narrations of two bowings are superior in authenticity, and the Ahl al-Hadith and the Shafi‘is act upon this, while according to the Hanafis, only one bowing is performed in each rak‘ah.

Imam Ibn al-Qayyim rahimahullah said that the narrations of one bowing are not equal in authenticity to those of two bowings. Now, as for those narrations in which more than two bowings are transmitted, either it is a mistake of the narrators, or the incident of the eclipse (kusuf) occurred multiple times.

Some scholars have chosen the view that it is permissible to perform the eclipse prayer (salat al-kusuf) in all the ways that have been transmitted.

Qastallani rahimahullah, like the later theologians, has interpreted “ghayrah” (protective jealousy) and said that ghayrah refers to the intensity of anger, and Allah Ta‘ala is free from changes.

This is not the way of the Ahl al-Hadith; the Ahl al-Hadith hold all the attributes of Allah Ta‘ala that are mentioned in the Qur’an and Hadith upon their apparent meaning and do not interpret or distort them. When anger (ghadab) is among the attributes of Allah Ta‘ala, then ghayrah will also be among His attributes. Anger can increase and decrease, and change does not occur in the essence and real attributes of Allah, but in the attributes of actions (sifat af‘aliyyah), change certainly occurs. For example, Allah Ta‘ala becomes angry due to sin, then becomes pleased upon repentance; Allah Ta‘ala speaks and sometimes does not speak; sometimes He descends, sometimes He ascends. In short, the occurrence and change in the attributes of actions is permissible according to the Ahl al-Hadith.

(Maulana Waheed al-Zaman, may Allah have mercy on him)

Hadith Commentary:
(1)
This hadith is narrated from Aisha radi Allahu anha by her nephew Urwah ibn Zubayr and by Amrah bint Abd al-Rahman. Then, narrating from Urwah are his son Hisham and Imam Zuhri. Each of them has narrated matters that the others have not mentioned. Except for Hisham, no other narrator mentions giving charity at the time of the solar eclipse; therefore, Imam Bukhari rahimahullah has established the chapter on giving charity based on the narration of Hisham. Since charity and alms are given after the eclipse prayer (salat al-kusuf), Imam Bukhari rahimahullah has established the chapter on giving charity after the chapter on the eclipse prayer. (Fath al-Bari: 2/683) Allah, the Exalted, shows His signs when there is public violation of prohibitions and open commission of sins by the servants. Such signs appear to warn the servants and to deter them from sins; therefore, at such times, one should give charity and alms in the presence of Allah so that He does not make us the target of His retribution at that time and keeps us safe from other calamities and afflictions. In this narration, the crime of adultery (zina) is mentioned specifically because this crime is characterized by the fact that the inclination of the self (nafs) towards adultery is greater than towards other sins.

(2)
In this hadith, ghayrah (protective jealousy) is mentioned as an attribute of Allah, which is true. We do not interpret it metaphorically. We affirm all the attributes of Allah upon their apparent (zahir) meaning, provided that those attributes are established from the Qur’an and Hadith. To interpret them metaphorically is the way of the theologians (mutakallimun). They say that ghayrah refers to the agitation that occurs at the time of anger, and Allah, the Exalted, is free from such changes. According to us, there can be change in the actions (af’al) of Allah’s attributes; for example: Allah becomes angry when sins are committed, and He becomes pleased with repentance and turning back (inabah). On this basis, we do not interpret or alter the attributes of Allah, rather we affirm them for Allah exactly as they are.

(3)
From this hadith presented by Imam Bukhari rahimahullah, it is known that the eclipse prayer (salat al-kusuf) was led by the Messenger of Allah sallallahu alayhi wa sallam longer than any other prayer, and he continued it until the sun became clear. The noble Companions described the lengthy standing, very long bowing (ruku‘), and prostration (sujud) in their own words. In this regard, the strongest and most authentic narration is the one mentioned, in which there are two bowings and two prostrations in each rak‘ah. Although in some narrations there are three, in some four, and in some five bowings in each rak‘ah, Imam Bukhari and Imam Muslim are agreed upon the aforementioned narration. Imam Shafi‘i and Imam Ahmad ibn Hanbal rahimahumallah have also given it preference. This is also the inclination of Imam Bukhari rahimahullah. And Allah knows best.

1177. Commentary:
➊ There is no explicit mention of reciting Surah al-Fatihah during the standing (qiyam) after bowing (ruku‘); only the mention of reciting again is found, because beginning the recitation again is a continuation of the same rak‘ah. Therefore, Surah al-Fatihah should not be recited anew. However, some imams hold the view that Surah al-Fatihah should be recited again, but this is not correct.
➋ A sermon (khutbah) should also be delivered in the prayer of eclipse (salat al-kusuf), in which important matters should be pointed out.
➌ The death or life of any great or small human being has no connection with these celestial events.
➍ According to Shaykh al-Albani rahimahullah, the wording mentioning three bowings (ruku‘) in this is anomalous (shadh). The preserved wording is of two bowings, as is found in the Sahihayn and also in hadith 1180.

Hadith Commentary: Benefits and Issues: (1)
Linguistically, *kasaf*, *inkasaf*, and *khasaf* are synonymous according to the narrations and are used for both the sun and the moon, although some (the jurists) have used the word *kusuf* for the sun and *khusuf* for the moon, because *kusuf* means to become darkened and *khusuf* means to decrease or diminish. Their light can be completely extinguished or partially so.

(2)
According to astronomers, generally, the solar eclipse occurs on the 28th or 29th lunar date, and the lunar eclipse on the 13th or 14th lunar date, and in principle, it is possible for the sun to be eclipsed every six months. Qadi Muhammad Suleiman Mansoorpuri, referencing his younger brother, the esteemed expert in astronomy Qadi Abdur Rahman, has written that during the twenty-three years of the Prophet’s (sallallahu alayhi wa sallam) prophethood, there were 19 solar eclipses, and according to some, only two lunar eclipses. According to Imam Ibn Hibban rahimahullah, the Prophet (sallallahu alayhi wa sallam) performed the lunar eclipse prayer in the 5th year of Hijrah. The first solar eclipse occurred on 9 April 609 CE, corresponding to 28 Rabi’ al-Akhir, 40 years after the Prophet’s birth, and the last on 27 January 632 CE, corresponding to 29 Shawwal, 10th year of Hijrah, on a Monday, and in India at that time it was 28 Shawwal. This is the day on which the beloved son of the Prophet (sallallahu alayhi wa sallam), Ibrahim alayhis salam, passed away, and according to some, it was 8:30 in the morning. Thus, after the Hijrah, the sun was eclipsed ten times, but it is not necessary for the eclipse to be visible everywhere. Therefore, there is a difference of opinion regarding the eclipse prayer. According to Imam Malik rahimahullah, Shafi’i rahimahullah, and Ahmad rahimahullah, the prayer of *Salat al-Kusuf* consists of two units (rak‘ahs) with long standing, long bowing (ruku‘), and long prostration (sujud), and in each unit there are two bowings and two prostrations.

(3)
And after rising from the first bowing, Surah al-Fatihah will be recited and then another recitation will begin. According to the Hanafis, *Salat al-Kusuf* is like ordinary supererogatory prayers (nawafil), meaning there is only one bowing in each unit. However, from the narrations of Sahih Muslim, it is established that the Prophet (sallallahu alayhi wa sallam) sometimes performed two, sometimes three, and sometimes four bowings in one unit, and in Sunan Abi Dawud rahimahullah, five bowings are also mentioned. Therefore, according to Imam Ishaq rahimahullah, Ibn Jarir rahimahullah, Ibn al-Mundhir rahimahullah, and others, all forms are permissible, and according to Imam Nawawi rahimahullah, this is the strongest opinion based on evidence. If repetition in *Salat al-Kusuf* is established, as the frequency of eclipses and the variation in narrations suggest, then there is no objection to the permissibility of all forms. But if repetition in the prayer is not established, as is the position of the four Imams, then it is necessary to give preference to some narrations over others, as Imam Bukhari rahimahullah has only brought narrations with two bowings in one unit from different Companions. However, in this case, one would have to, without reason, declare some authentic narrations as preferred and others as less preferred.

(4)
According to Imam Malik rahimahullah, Imam Shafi’i rahimahullah, and Imam Ahmad rahimahullah, *Salat al-Kusuf* is an emphasized Sunnah (sunnah mu’akkadah), and among the Hanafis there are different opinions: obligatory (wajib), emphasized Sunnah, non-emphasized Sunnah, and according to Imam Abu ‘Awanah rahimahullah, it is obligatory, and this is what the evidence demands.

(5)
According to the Shafi’is, there is no fixed time for *Salat al-Kusuf*, because there is no fixed time for the occurrence of a solar eclipse, so whenever the sun is eclipsed, the prayer should be performed, and this is the correct position. According to the Hanafis and Hanbalis, the prayer should not be performed during the disliked times. According to the Malikis, its time is from mid-morning (duha) until the sun declines (zawal).

(6)
During the blessed life of the Messenger of Allah (sallallahu alayhi wa sallam), the last solar eclipse occurred when his infant son Ibrahim alayhis salam was about one and a half years old. Among the superstitions of the Arabs in the Age of Ignorance was the belief that the sun is eclipsed due to the death or life of great people, and the occurrence of the eclipse on the day of the Prophet’s (sallallahu alayhi wa sallam) son’s death could have strengthened this superstition and false belief, and some people even expressed this. Therefore, the Messenger of Allah (sallallahu alayhi wa sallam) on this occasion showed extraordinary fear of Allah and deep concern. He especially gathered the people in the mosque for *Salat al-Kusuf* with the words “al-salat jami‘ah” (prayer in congregation), and in the prayer, he prolonged the standing, bowing, and prostration greatly. During the prayer, he made supplication with great attention and humility, and after the prayer, he delivered a sermon in which he strongly refuted the idea that the sun or moon is eclipsed due to the life or death of any great person. Rather, it is a sign of Allah’s oneness, power, craftsmanship, might, awe, and majesty, the purpose of which is to deter people from their sins and crimes, warning them to beware of the punishment of the One who can even deprive the sun and moon of their light, by which the worldly affairs are conducted. Therefore, in the sermon, he (sallallahu alayhi wa sallam) would exhort to repentance, seeking forgiveness, and giving charity, and he (sallallahu alayhi wa sallam) said: (يُخَوِّفُ اللَّهُ بِهَا عِبَادَهُ) “Through it, Allah frightens His servants.”

Hadith Commentary:
Vocabulary of the Hadith:
SAWAIB:
This is the plural of SA’IBAH.
By this is meant the camel which was dedicated to idols and then set free, and no work was taken from it.
It would become exclusively reserved for the custodians (of the idols).

Benefits and Issues:
In this hadith, there is mention of seeing Paradise and Hell, and the viewing was done by the Prophet (sallallahu alayhi wa sallam) with these material and physical eyes.
If today science can progress to such an extent that a person, standing in one place, delivers a speech and people everywhere, in their own homes, are listening to his speech and watching him, then the Being who is the Creator and Owner of the entire universe, and the scientists are but a lowly creation of His—if He shows His Prophet (sallallahu alayhi wa sallam) the reality of Paradise and Hell from his own place, then why can this not happen? But to establish from this that whenever the Prophet (sallallahu alayhi wa sallam) wishes, he can see (such things), that the seven heavens are not a veil for him, and that it is also understood that while residing on earth, the Prophet (sallallahu alayhi wa sallam) can exercise authority in Paradise and that the things of Paradise are within the reach of his authority—these are all mere assertions without basis.
If the Prophet (sallallahu alayhi wa sallam) could see whenever he wished, then what was the need to specify “in my place here” (maqami hadha), and why did this occur only during the incident of the solar eclipse?
According to those gentlemen, this only occurred once, at the death of his infant son in the Hijri year, so why did he not save his son from death?
But it is strange that in the end it is written: “But all these statements are restricted with the permission and granting of Allah, the Exalted” (Sharh Sahih Muslim: vol. 2, p. 739).
When this is the situation, then what reality remains to the claim that Allah, the Exalted, has made Paradise the property of the Prophet (sallallahu alayhi wa sallam) and that he can exercise authority in it as he wishes?
Similarly, from this incident, a futile debate has been raised about the Prophet’s knowledge of the unseen (ilm al-ghayb), and under this, contradictory statements have been written.
The decisive statement in this matter is the one which is quoted from the tafsir of Allamah Alusi regarding the verse:
(Qul la ya’lamu man fi al-samawati wa al-ard al-ghayba illa Allah) ()
in the explanation of this verse.

Hadith Commentary:

Benefits and Issues:
When an eclipse occurs of the sun or the moon, one should observe how much of it has become darkened, and accordingly, the prayer of solar eclipse (Salat al-Kusuf) or lunar eclipse (Salat al-Khusuf) will be performed.
If the eclipse is complete, then in the lengthy standing (qiyam), three, four, or five bowings (ruku) will be performed in each unit (rak‘ah), and each subsequent standing and bowing will be shorter than the previous one. In this way, the two units (rak‘at) will be prolonged to such an extent that by the time the prayer is completed, the sun or moon will have become bright again.
And for this, people will be invited to gather with the words (as-salatu jami‘ah), and the recitation (qira’ah) in the prayer will be done aloud.

1191. Commentary:
In addition to the well-known prayer at the time of an eclipse, giving monetary charity is also recommended (mustahabb).

Hadith Commentary:
In the Musannaf of ‘Abd al-Razzaq, there is an addition at the end of the narration that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“When you see such an occurrence, then give charity and alms.”
From this it is understood that at the time of an eclipse, it is recommended (mustahabb) to perform prayer, engage in remembrance (dhikr), repent and seek forgiveness (tawbah wa istighfar), and give charity and alms, because through their blessing Allah, the Exalted, removes calamities and difficulties.
And Allah knows best.

Commentary:
Benefits and Issues:

➊
This hadith describes the method of the eclipse prayer (Salat al-Kusuf/Khusuf).
The correct and preferred position is that two bowings (ruku‘) should be performed in each unit (rak‘ah), and after the first bowing, recitation (qira’ah) should be done again. (For details regarding the prayer of solar and lunar eclipses, see: Sunan Abu Dawood (Urdu), Darussalam Hadith 1177 to 1195)

➋
When rising from the first standing (qiyam), (Sami‘a Allahu liman hamidah) should also be said,
just as it is said after rising from bowing (ruku‘) in regular prayers.

➌
This prayer is to be performed on the occasion of both solar and lunar eclipses.

Hadith Commentary:
The reasons for lunar and solar eclipses that are explained today are also manifestations of the majesty of Allah’s power; therefore, there is no contradiction between the authentic hadith and the Qur’an.

1473. Commentary:

➊ In this narration, there is also mention of seeing Paradise, Hellfire, and other hidden things during the eclipse prayer (salat al-kusuf). This seeing of yours was in a wakeful state, and it was specific to you alone, meaning the Companions did not see those things. In the terminology of Sufism, this kind of seeing is called kashf (unveiling). This would often occur to the Prophets (alayhim as-salam). Occasionally, such incidents have also happened with non-Prophets. If such an incident is established through an authentic narration, it will be accepted. This is their karamah (miraculous feat) and is counted among the signs of Allah, the Exalted. In this case, apart from the one experiencing kashf, the rest of the people do not see those things, which is why they are astonished, just as the noble Companions (radi Allahu anhum) were astonished at your advancing and retreating. You clarified it for them.

➋ “Everything”—some commentators have included Allah, the Exalted, in this as well, but to say such a great thing without explicit evidence is a tremendous audacity. Whereas in the Noble Qur’an it is stated: (lan tarani) (al-A‘raf 7:143) and (la tudrikuhu al-absar) (al-An‘am 6:103), meaning Allah, the Exalted, cannot be seen with these eyes. However, in the Hereafter, the believers will be granted the vision of Allah, the Exalted. May Allah, the Exalted, include us among them.

Benefit:
From this hadith, it is understood that the punishment of the grave is a reality; the grave is the realm of Barzakh. Its conditions cannot be analogized to the worldly realm. Whoever analogizes the realm of Barzakh to the worldly realm has gone astray. The world is separate, and the grave is separate; it is not correct to analogize the affairs of the grave to the affairs of the world. Furthermore, in this hadith, the method of the eclipse prayer (salat al-kusuf) is described, and one should always seek refuge from the punishment of the grave. It is also established that the tribulation of the Dajjal is a very great tribulation. May Allah, the Exalted, protect us from it. Ameen.