Nasai

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.

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

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.

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.