Nasai

Hadith Commentary:
This hadith has already been mentioned previously; the images of Hell and Paradise were shown to you. In this hadith, women are also mentioned, in which their ingratitude is meant by their "kufr" (disbelief/ingratitude).

Some have said that you saw the actual Paradise and Hell, that the veil between them was lifted, or it means that a portion of Hell and Paradise was shown to you as a sample.

In any case, this pertains to the realm of Barzakh, as has come in the hadith.

Our faith is that there is no need to go into detail.

Regarding the cluster of Paradise that you mentioned, it is because Paradise and its blessings are everlasting; therefore, if that cluster had come, it would have remained here as long as the world existed. However, this worldly realm is not its place, so you were only shown it for observation.

In this narration as well, it is mentioned that the Prophet (sallallahu alayhi wa sallam) performed two bowings (ruku) in every unit (rak‘ah), in view of which even the Hanafi brothers, despite it being against their school, have acknowledged this fact, which is commendable.

Thus, observe the words of the author of Tafheem al-Bukhari; he states:

In all the hadiths of this chapter, the noteworthy point is that the narrators have especially emphasized that the Prophet (sallallahu alayhi wa sallam) performed two bowings (ruku) in every unit (rak‘ah).

Thus, they describe in full detail the sequence of standing, then bowing, then standing again, then bowing again. But when it comes to prostration (sujud), they suffice only with mentioning that he performed prostration, without detailing how many prostrations there were, because the narrators intended to highlight the distinctive features of this prayer. From this, it is also understood that the Prophet (sallallahu alayhi wa sallam) performed two bowings (ruku) in every unit (rak‘ah), and in those narrations where only one bowing is mentioned, brevity has been employed.

Hadith Commentary:
(1)
From this hadith, it is understood that during an eclipse, congregational prayer should be arranged, and if the appointed imam is not present, then any knowledgeable person can fulfill this duty. However, Imam Nawawi rahimahullah says that if the regular imam is not present, people should perform the prayer individually, but this position of his is questionable. (Fath al-Bari: 2/697)

(2)
Apparently, from this hadith it is understood that the Messenger of Allah sallallahu alayhi wa sallam witnessed Paradise with his open eyes, and all the veils of Paradise were lifted for him, and all distances were folded up until it became possible for him to pluck a cluster of grapes. This is also supported by the hadith narrated from Asma radi Allahu anha, in which the Prophet sallallahu alayhi wa sallam said:
“Paradise came near to me. If I had dared, I would have brought you a cluster of grapes from it.” (Sahih al-Bukhari, al-Adhan, Hadith: 745)
It is possible that Paradise was presented to him in an exemplary (representative) form, just as the image of something appears in a mirror. This is supported by the hadith of Anas radi Allahu anhu, in which the Prophet sallallahu alayhi wa sallam said:
“Just now, Paradise and Hell were presented before me as examples in the wall of the qiblah.” (Sahih al-Bukhari, al-Adhan, Hadith: 749)
There is no doubt that the Messenger of Allah sallallahu alayhi wa sallam was shown Paradise and Hell multiple times. When he went on the Mi’raj (Ascension), he also witnessed them at that time, but that can be described as a witnessing of beauty (mushahadat al-jamal), whereas on the occasion of the eclipse prayer, he saw them as a witnessing of majesty (mushahadat al-jalal).
And Allah knows best.

(3)
In the hadith of Jabir radi Allahu anhu, the Messenger of Allah sallallahu alayhi wa sallam described such evil traits that are the cause for most women to enter Hell. He said:
“I saw that most of the inhabitants of Hell were women who betray trust by revealing secrets, are miserly when something is asked of them, cling persistently when they themselves ask for something, and when given something, become ungrateful.”
These are the characteristics that are generally found among women, and because of them, most women will become fuel for Hell. (Fath al-Bari: 2/700)
May Allah protect us from it.

Hadith Commentary: Benefits and Issues: In Musnad al-Bazzar, the action of Ali radi Allahu anhu is reported that he performed five bowings (ruku‘) in one unit (rak‘ah), and in Sunan Abi Dawud, the narration of Ubayy ibn Ka‘b radi Allahu anhu is the same: that the Messenger of Allah sallallahu alayhi wa sallam performed five bowings (ruku‘) in one unit (rak‘ah).

Commentary:
Note:
(In the narration of Ibn Abbas through three chains, there is mention of two bowings (ruku) and two prostrations (sujud) in one rak‘ah. Therefore, according to the statement of the scholars, in this narration Habib ibn Abi Thabit has opposed the trustworthy narrators, and he is a mudallis. His narration here is with ‘an‘anah, so the mention of three rak‘ahs is anomalous (shadh). See: Da‘if Abi Dawud no. 215 and Sahih Sunan Abi Dawud 1072.)

1183. Commentary:
That is, in every two units (rak‘ah), four bowings (ruku‘) were performed. According to Shaykh al-Albani rahimahullah, only those narrations are authentic in which two bowings (ruku‘) are performed in each unit (rak‘ah).

1468. Commentary: In this (aforementioned) narration, the student of Ibn Abbas radi Allahu anhuma is Tawus. The intention of the Imam is that this same narration is also reported by Ata from Ibn Abbas. The lower chain (of transmission) is the same.

Hadith Authentication: [وأخرجه البخاري 1052، ومسلم 907، من حديث مالك به]
Jurisprudential Points:
➊ In the prayer for the solar eclipse, there are two units (rak‘ahs), and in each unit there are two bowings (ruku‘).
➋ The sun is not eclipsed, nor the moon, due to the birth, death, or any particular event concerning any person; rather, this occurs under the creative command (takwini hukm) of Allah, the Exalted.
➌ Allah, the Exalted, has created and prepared Paradise (Jannah) for the people of faith (ahl al-iman).
➍ Since, among common women, ignorance, lack of understanding, disobedience to their husbands, and acts of shirk and innovations (bid‘at) are more prevalent, and also the majority in the world are women, therefore, the majority in Hellfire (Jahannam) will be women—except for those whom Allah, the Exalted, protects by His grace and mercy.
➎ Sayyiduna Abdullah ibn ‘Umar radi Allahu anhuma said: «لا ينظر الله إلى امرأة لا تشكر لزوجها و هي لا تستغني عنه» Allah will not look (with mercy) at that woman who does not thank her husband, while she cannot do without him. [التمهيد 327/3، 228 وسنده حسن]

Takhrij:
«أخرجه البخاري، الكسوف، باب صلاة الكسوف جماعة، حديث:1052، ومسلم، الكسوف باب ما عرض علي النبي صلي الله عليه وسلم في صلاة الكسوف من أمرالجنة والنار، حديث:907، وحديث علي أخرجه أحمد:1 /143، وابن خزيمة، حديث:1388، 1394 وهو حديث حسن، وحديث جابرأخرجه مسلم، الكسوف، حديث:904، وحديث أبي بن كعب أخرجه أبوداود، صلاة الإستسقاء، حديث:1182 وسنده ضعيف.»©Explanation:
➊ The narrations regarding the number of bowings (ruku‘) are varied, as you have observed.
➋ In the narrations, there is mention of performing two, three, four, or even five bowings (ruku‘) in a single unit (rak‘ah).
➌ Some scholars, reconciling and harmonizing between these narrations, have interpreted them to mean that the prayer of eclipse (salat al-kusuf) occurred multiple times during the life of the Prophet sallallahu alayhi wa sallam.
And some hold the view that it was a single event, and that the eclipse occurred only once during the blessed life of the Messenger of Allah sallallahu alayhi wa sallam; therefore, it is necessary to give preference to one of these narrations in order to resolve the apparent contradiction. Thus, with certainty and definitiveness, the most preferred ahadith are those in which there is mention of two bowings (ruku‘) in each unit (rak‘ah).
In view of the occasion, we consider it necessary to briefly express a few points here so that the correct situation becomes clear and this issue is clarified and investigated.
➍ It should be kept in mind that the reliable historians, those who investigate complex and subtle matters, and the expert astronomers are all agreed that the day Ibrahim radi Allahu anhu passed away was the 28th or 29th of Shawwal in the 10th year of Hijrah, which corresponds to January 27, 632 CE according to the Gregorian calendar.
And some have also clarified that it was at half past eight in the morning.
And it also appears that all are agreed that after this, the sun was never eclipsed again during the pure life of the Prophet sallallahu alayhi wa sallam; however, whether it occurred before this or not, the great scholar Allamah Qadi Muhammad Sulayman Mansurpuri rahimahullah has mentioned in his renowned book "Sirat Rahmatul-lil-Alamin" the number of solar eclipses that occurred during the Makkan and Madinan periods of the Prophet sallallahu alayhi wa sallam, from which it appears that after the Hijrah, the event of a solar eclipse occurred ten times.
This includes the eclipse that occurred at the time of the passing of your beloved son Ibrahim radi Allahu anhu.
This eclipse occurred last among all of them.
But Qadi Sahib neither mentioned their timings nor described the places and regions where these events occurred, so that the solar eclipse observed in Madinah Munawwarah could be distinguished from those not observed there.
As for the ahadith, Imam Muslim rahimahullah has narrated from Abdur Rahman bin Samurah radi Allahu anhu, who reported that he was shooting arrows in Madinah Munawwarah during the life of the Prophet sallallahu alayhi wa sallam when the sun was eclipsed.
He threw down his arrows and said to himself that, by Allah, he would certainly go and see what matter had arisen for the Messenger of Allah sallallahu alayhi wa sallam due to the solar eclipse.
(Sahih Muslim, Kitab al-Kusuf, Bab Dhikr al-Nida’ bi-Salat al-Kusuf: al-Salat Jami‘ah, Hadith: 913)
➎ This context indicates that this was the first time during the era of the Prophet sallallahu alayhi wa sallam in Madinah that the sun was eclipsed.
At least until that time, no ruling regarding the eclipse had been established.
And it is known that Abdur Rahman bin Samurah radi Allahu anhu accepted Islam at the time of the Conquest of Makkah.
This fact determines that the first solar eclipse observed during the life of the Prophet sallallahu alayhi wa sallam was after the Conquest of Makkah, not before.
The narration of Jabir radi Allahu anhu in Sahih Muslim and Sunan al-Nasa’i indicates that the event of the eclipse occurred on a day of intense heat.
(Sahih Muslim, Kitab al-Kusuf, Bab Ma ‘urida ‘ala al-Nabi sallallahu alayhi wa sallam..., Hadith: 904) And we have just mentioned that the eclipse which occurred at the time of the passing of Ibrahim radi Allahu anhu was in the month of January.
And this is the month in which the cold is severe; therefore, this necessitates that the two events are separate and not a single event, but rather multiple.
After this, when we look at the astronomical calculations highlighted by Allamah Qadi Muhammad Sulayman, we find evidence of three eclipses after the Conquest of Makkah.
The first eclipse occurred on 28 Rabi‘ al-Thani, 9 AH, corresponding to August 13, 630 CE.
And as everyone knows, the month of August is a month of intense heat.
And due to the lack of rain, the heat in the Arabian Peninsula is more severe than in other countries and regions.
And the second eclipse occurred on 29 Shawwal, 9 AH, corresponding to February 7, 631 CE.
And the third eclipse occurred on 28 Shawwal, 10 AH, corresponding to January 27, 632 CE.
And when we combine the astronomical calculations and the eclipses mentioned in the ahadith, it is established that among the aforementioned events, two eclipses occurred.
One eclipse occurred in the month of August, that is, the first eclipse happened in intense heat.
And the one that occurred at the time of the passing of Ibrahim radi Allahu anhu, which was in the month of January, was the third solar eclipse.
And the one that occurred in the month of Shawwal, 9 AH (in February), was the second eclipse.
However, it could not be determined whether it was possible to observe this eclipse in Madinah or not. In any case, what we have mentioned necessitates that the eclipse occurred multiple times, and it appears from this that during the life of the Messenger of Allah sallallahu alayhi wa sallam, the solar eclipse occurred twice.
But this multiplicity is not beneficial in the investigation and search regarding the difference in narrations and the number of bowings (ruku‘), because the narrations related to both events explicitly state two bowings (ruku‘) in each unit (rak‘ah); then which other solar eclipses remain in which three, four, or five bowings were performed in the prayer?
➏ Regarding the prayer of eclipse on the day of the passing of Ibrahim radi Allahu anhu, there is also a clear contradiction in the narrations.
Most narrations state that on that day, the prayer of eclipse was performed with two bowings (ruku‘) in each unit (rak‘ah), whereas the narration of Sahih Muslim establishes that the prayer was performed with three bowings (ruku‘) in each unit (rak‘ah); thus, it is not possible to resolve the mutual contradiction of the ahadith except by giving preference. Therefore, in our view, whether we accept multiple events or not, the strongest narrations are those in which there is mention of two bowings (ruku‘) in each unit (rak‘ah).
They have the most evidence and, being the most authentic with certainty, are also the most preferred.
Imam Shafi‘i, Imam Bukhari, Shaykh al-Islam Imam Ibn Taymiyyah rahimahumullah, and among the later scholars, Shah Waliullah rahimahullah, all hold the same opinion that the ahadith of two bowings (ruku‘) are preferred.
And Allah knows best.
It is also learned from this hadith that after the prayer of eclipse, the Messenger of Allah sallallahu alayhi wa sallam also delivered a sermon, but the author of al-Hidayah has denied that there is a sermon in the prayer of eclipse, because it is not mentioned in any hadith. However, in this hadith, it is clearly mentioned that the Prophet sallallahu alayhi wa sallam delivered a sermon before the listeners.