صحيح البخاري
Bukhari
كتاب الكسوفThe Book of The Eclipses.
بَابُ طُولِ السُّجُودِ فِي الْكُسُوفِ:Chapter. To prolong the prostrations in the eclipse Salat (prayer).
Hadith 1051
اُردوEn
حَدَّثَنَا أَبُو نُعَيْمٍ ، قَالَ : حَدَّثَنَا شَيْبَانُ ، عَنْ يَحْيَى ، عَنْ أَبِي سَلَمَةَ ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو ، أَنَّهُ قَالَ : " لَمَّا كَسَفَتِ الشَّمْسُ عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نُودِيَ إِنَّ الصَّلَاةَ جَامِعَةٌ فَرَكَعَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَكْعَتَيْنِ فِي سَجْدَةٍ ، ثُمَّ قَامَ فَرَكَعَ رَكْعَتَيْنِ فِي سَجْدَةٍ ، ثُمَّ جَلَسَ ، ثُمَّ جُلِّيَ عَنِ الشَّمْسِ " ، قَالَ : وَقَالَتْ عَائِشَةُ رَضِيَ اللَّهُ عَنْهَا : مَا سَجَدْتُ سُجُودًا قَطُّ كَانَ أَطْوَلَ مِنْهَا .
Narrated `Abdullah bin `Amr: When the sun eclipsed in the lifetime of Allah's Apostle and an announcement was made that the prayer was to be held in congregation. The Prophet performed two bowing in one rak`a. Then he stood up and performed two bowing in one rak`a. Then he sat down and finished the prayer; and by then the (eclipse) had cleared `Aisha said, "I had never performed such a long prostration."
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary: In prostration (sajdah), the servant becomes extremely close to Allah the Exalted; therefore, the more one remembers Allah with humility and submissiveness in this state, and whatever is asked from Him, it is still little (compared to the opportunity). Attaining this state during prostration is a sign of good fortune.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 1051
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
Some scholars hold the view that in the eclipse prayer (salat al-kusuf), only those pillars (arkan) in which there is repetition, such as standing (qiyam) and bowing (ruku‘), should be prolonged; however, since there is no repetition in prostration (sujud), it should not be lengthened. Furthermore, in standing and bowing, it is possible to observe the state of the sun, but this is not possible in prostration. In addition, during prostration, the joints become relaxed, so it should not be prolonged.
Imam al-Bukhari rahimahullah disagreed with this position and established that, just as standing and bowing are prolonged in the eclipse prayer, so too should prostration be lengthened. This is explicitly stated in the narrations. In the face of a clear text, analogy (qiyas) and similar reasoning hold no weight.
The wording in Sahih Muslim is that the Messenger of Allah sallallahu alayhi wa sallam also prolonged his prostrations just as he prolonged his bowings. From this, it is understood that all the pillars of the eclipse prayer should be lengthened. (: Fath al-Bari: 2/695)
Some scholars hold the view that in the eclipse prayer (salat al-kusuf), only those pillars (arkan) in which there is repetition, such as standing (qiyam) and bowing (ruku‘), should be prolonged; however, since there is no repetition in prostration (sujud), it should not be lengthened. Furthermore, in standing and bowing, it is possible to observe the state of the sun, but this is not possible in prostration. In addition, during prostration, the joints become relaxed, so it should not be prolonged.
Imam al-Bukhari rahimahullah disagreed with this position and established that, just as standing and bowing are prolonged in the eclipse prayer, so too should prostration be lengthened. This is explicitly stated in the narrations. In the face of a clear text, analogy (qiyas) and similar reasoning hold no weight.
The wording in Sahih Muslim is that the Messenger of Allah sallallahu alayhi wa sallam also prolonged his prostrations just as he prolonged his bowings. From this, it is understood that all the pillars of the eclipse prayer should be lengthened. (: Fath al-Bari: 2/695)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 1051
Maulana Dawood Raz
Hadith Commentary:
The purpose of this chapter is to clarify that the call to prayer (adhan) is not given for the eclipse prayer (salat al-kusuf), but there is no harm in announcing to the people in such a manner that the eclipse prayer will be performed in congregation, so people should prepare to participate. Making such an announcement is established from the following hadith. From this, it is also understood that the eclipse prayer should be performed with special attention to congregation.
The purpose of this chapter is to clarify that the call to prayer (adhan) is not given for the eclipse prayer (salat al-kusuf), but there is no harm in announcing to the people in such a manner that the eclipse prayer will be performed in congregation, so people should prepare to participate. Making such an announcement is established from the following hadith. From this, it is also understood that the eclipse prayer should be performed with special attention to congregation.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 1045
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
There is neither adhan (call to prayer) nor iqamah (second call) for the eclipse prayer (salat al-kusuf); however, it is legislated in general to make an announcement so that people become informed, and then it should be performed in congregation with special attention. At the time of a solar eclipse, not every person may be aware, so initially informing people poses no problem.
(2)
Hafiz Ibn Hajar rahimahullah has transmitted a narration from Aisha radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam specifically appointed an announcer for this purpose, so that he would make the announcement in the streets and alleys of Madinah. Ibn Daqiq al-‘Id rahimahullah has written that this hadith is clear evidence for the recommendation (istihbab) of making such an announcement. (Fath al-Bari: 2/687)
(1)
There is neither adhan (call to prayer) nor iqamah (second call) for the eclipse prayer (salat al-kusuf); however, it is legislated in general to make an announcement so that people become informed, and then it should be performed in congregation with special attention. At the time of a solar eclipse, not every person may be aware, so initially informing people poses no problem.
(2)
Hafiz Ibn Hajar rahimahullah has transmitted a narration from Aisha radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam specifically appointed an announcer for this purpose, so that he would make the announcement in the streets and alleys of Madinah. Ibn Daqiq al-‘Id rahimahullah has written that this hadith is clear evidence for the recommendation (istihbab) of making such an announcement. (Fath al-Bari: 2/687)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 1045
Hafiz Muhammad Ameen
1481. Commentary: The clarification of this contradiction is being provided in the following hadith, namely that Ali ibn Mubarak has attributed this narration to Aisha radi Allahu anha, whereas Muawiyah ibn Sallam has attributed it to Abdullah ibn Amr radi Allahu anhuma.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1481
Hafiz Muhammad Ameen
1483. Commentary:
➊ This narration is also brief. It does not contain details about the two bowings (ruku‘). In hadith number 1480, narrated explicitly from the same narrator of the hadith, Abdullah ibn Amr radi Allahu anhuma, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam performed two bowings (ruku‘) in each unit (rak‘ah) during the eclipse prayer (salat al-kusuf). Therefore, this is what is considered authentic. The Imam rahimahullah perhaps, considering the apparent wording, made this into “another form.” In reality, this is not a separate form. Or, by “form,” what is meant is not another form of the eclipse prayer, but rather that the details of this incident are mentioned in another manner. And Allah knows best.
➋ “You have a promise with me.” This phrase alludes to the Qur’anic verse: (wa ma kana Allahu li yu‘adhdhibahum wa anta feehim) (al-Anfal 8:33) “And Allah would not punish them while you are among them.” The Messenger of Allah sallallahu alayhi wa sallam may have considered the coming of Hell during the eclipse prayer as a prelude to punishment, otherwise the eclipse itself is not a punishment.
➌ “Would have plucked a bunch.” It is understood from this that the actual Paradise was shown to him, and likewise, Hell as well.
➍ “The man with the stick.” The original word is “mahjan.” It refers to a staff whose end is curved.
➊ This narration is also brief. It does not contain details about the two bowings (ruku‘). In hadith number 1480, narrated explicitly from the same narrator of the hadith, Abdullah ibn Amr radi Allahu anhuma, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam performed two bowings (ruku‘) in each unit (rak‘ah) during the eclipse prayer (salat al-kusuf). Therefore, this is what is considered authentic. The Imam rahimahullah perhaps, considering the apparent wording, made this into “another form.” In reality, this is not a separate form. Or, by “form,” what is meant is not another form of the eclipse prayer, but rather that the details of this incident are mentioned in another manner. And Allah knows best.
➋ “You have a promise with me.” This phrase alludes to the Qur’anic verse: (wa ma kana Allahu li yu‘adhdhibahum wa anta feehim) (al-Anfal 8:33) “And Allah would not punish them while you are among them.” The Messenger of Allah sallallahu alayhi wa sallam may have considered the coming of Hell during the eclipse prayer as a prelude to punishment, otherwise the eclipse itself is not a punishment.
➌ “Would have plucked a bunch.” It is understood from this that the actual Paradise was shown to him, and likewise, Hell as well.
➍ “The man with the stick.” The original word is “mahjan.” It refers to a staff whose end is curved.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1483
Hafiz Muhammad Ameen
1480. Commentary: This contradiction exists both in the chain of narration (isnad) and in the text (matn), as will become clear from the following hadith. The contradiction in the chain is that Marwan has mentioned Yahya ibn Abi Kathir’s teacher as Abu Salamah, whereas Ibn Humayr has mentioned Abu Ta‘mah. And in the text, Marwan has said “one prostration (sajdah),” while Muhammad ibn Humayr has said “two prostrations (sajdatayn).”
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1480
