Tirmidhi

Commentary:
Note:

(This hadith is authentic due to corroboration (mutaba‘at), otherwise its narrator Sufyan ibn Husayn is weak in narrating from Imam al-Zuhri. See Sahih Abi Dawud: 1074)

Hadith Commentary:
For both eclipses, the Prophet (sallallahu alayhi wa sallam) used the terms "kusuf" and "khusuf" for both.
Thus, the purpose of the chapter is established.

Hadith Commentary:
According to Imam Bukhari rahimahullah, the use of the terms "kusuf" and "khusuf" is permissible for both the sun and the moon.
At the beginning of this narration, although the word "khusuf" is used for the sun, in other narrations the word "kusuf" is used for the sun.
Similarly, the narrator has used the word "kusuf" for both at the end of the narration, and then with "la yukhsaafaan" the word "khusuf" is used for both. This clearly means that both terms are permissible for both (the sun and the moon), even though generally "kusuf" is used for the sun and "khusuf" for the moon.
As in the noble verse, "khusuf" is used for the moon, and in narrations "khusuf" is used for the sun.
And Allah knows best.

Hadith Commentary:
In some narrations, it is mentioned that when a Jewish woman mentioned the punishment of the grave to Aisha (radi Allahu anha), she said, "Let it be! The punishment of the grave will be for the Jews. What connection do Muslims have with it?" However, upon this mention by the Jewish woman, she asked the Messenger of Allah (sallallahu alayhi wa sallam), and he affirmed its reality.
In the same narration, it is stated that the Messenger of Allah (sallallahu alayhi wa sallam) instructed the noble Companions (radi Allahu anhum) to seek refuge from the punishment of the grave, and this incident of the sermon during the eclipse prayer occurred in the 9th year of Hijrah.
From the last sentence of the hadith, the translation of the chapter heading is derived. Perhaps this Jewish woman had come to know of the punishment of the grave from her own scriptures.
It is narrated in Ibn Hibban that in the noble verse, the word:
﴿مَعِيشَةً ضَنكًا﴾ (: Ta-Ha: 124)
refers to the punishment of the grave. And Ali (radi Allahu anhu) said that the reality of the punishment of the grave became clear to us when the noble verse:
﴿حَتَّى زُرْتُمُ الْمَقَابِرَ﴾ (: At-Takathur: 2)
was revealed. This is narrated by Tirmidhi. And Qatadah and Rabi’ said in the explanation of the verse:
﴿سَنُعَذِّبُهُم مَّرَّتَيْنِ﴾ (: At-Tawbah: 101)
that one punishment refers to this world and the other to the punishment of the grave.
Now, regarding this hadith, in which it is mentioned "in the second rak‘ah, other than the first standing (dūn al-qiyām al-awwal)", there is a difference of opinion about its meaning: whether it refers to the first standing of the second rak‘ah, or to all the previous standings. Some have said there are four standings and four bowings (ruku‘), and each standing and bowing is less than the one before it—so the second is less than the first, the third less than the second, and the fourth less than the third.
And Allah knows best.
As for the warning about the punishment of the grave at the time of the eclipse, its relevance is that just as darkness falls upon the world during an eclipse, so too will darkness envelop the grave of the sinner upon whom punishment is inflicted.
May Allah, the Exalted, grant us protection.
The punishment of the grave is a reality, established by hadith and the Qur’an. Those who deny the punishment of the grave are, in fact, denying the Qur’an and hadith, so they should be concerned about their faith.

Hadith Commentary:
(1)
The relevance of warning about the punishment of the grave at the time of a solar eclipse is that just as darkness prevails during an eclipse, similarly, there will be darkness in the graves of the wicked and sinful. Therefore, at the time of a solar eclipse, one should seek Allah’s protection from both the darkness of the eclipse and the darkness of the grave.
(Fath al-Bari: 2/694)
The understanding of Aisha (radi Allahu anha) was that reward and punishment would occur in the Hereafter.
Previously, she did not have knowledge regarding the punishment of the grave.
After the Messenger of Allah (sallallahu alayhi wa sallam) informed her, she came to know that the punishment of the grave is true.
It is possible that the Jewish woman had obtained information about the punishment of the grave from the Torah or earlier scriptures; thus, in the hadith, when the Jewish woman asked Aisha (radi Allahu anha) about the punishment of the grave, Aisha denied it.
She said: Ask your Prophet (sallallahu alayhi wa sallam) about it.
When the Messenger of Allah (sallallahu alayhi wa sallam) arrived, she asked him about it.
The Messenger of Allah (sallallahu alayhi wa sallam) said:
“The punishment of the grave is true.”
After this, the Messenger of Allah (sallallahu alayhi wa sallam) would seek refuge from the punishment of the grave after every prayer.
(‘Umdat al-Qari: 5/319) (3)
It should be noted that on that day, the beloved son of the Messenger of Allah (sallallahu alayhi wa sallam), Ibrahim (radi Allahu anhu), passed away.
He (sallallahu alayhi wa sallam) went for his shrouding and burial, riding on a mount.
At the time of Duha (forenoon), the prayer of Kusuf (solar eclipse) was performed in the mosque.
In the narration of Sahih Muslim, it is explicitly mentioned that he (sallallahu alayhi wa sallam) headed straight to the mosque upon arrival and led the prayer of Kusuf.
(Sahih al-Bukhari, al-Kusuf, Hadith: 1059, and Sahih Muslim, al-Kusuf, Hadith: 2098 (903))

Hadith Commentary:
From this hadith and other ahadith, it is established that the punishment and reward of the grave are true.
On this occasion, the Prophet (sallallahu alayhi wa sallam) commanded seeking refuge from the punishment of the grave.
Regarding this, the commentators of Bukhari write:
“For the enormity of its state, and also because the darkness of the eclipse, when the sun’s light is obscured, corresponds to the darkness of the grave. And a thing is mentioned in connection with another thing, so that fear is instilled from this just as fear is instilled from that. And what is derived from this is that it indicates the punishment of the grave is true, and the people of the Sunnah are unanimous in believing in it and affirming it, and none denies it except an innovator (mubtadi‘).”
(Bukhari Commentary)
That is, due to its terrifying nature, the Prophet (sallallahu alayhi wa sallam) said this, and also because the state of the solar eclipse, when its light disappears, is similar to the darkness of the grave.
Likewise, the mention of one thing is made in connection with the mention of another thing, and through this, fear is instilled. And from this, it is established that the punishment of the grave is true, and this is the unanimous belief of all Ahl al-Sunnah; whoever denies the punishment of the grave is an innovator (mubtadi‘).
(End)

Hadith Commentary:
(1)
Although this hadith does not explicitly state that the eclipse prayer (salat al-kusuf) was performed in the mosque, the Prophet (sallallahu alayhi wa sallam) came to the mosque by passing through the chambers. As is mentioned in Sahih Muslim, Lady Aisha (radi Allahu anha) said: I, along with other women, came to the mosque through the chambers, and the Messenger of Allah (sallallahu alayhi wa sallam) dismounted from his mount and went straight to the place where he used to pray. (Sahih Muslim, al-Kusuf, Hadith: 2088(903))

(2)
The correct view is that performing the eclipse prayer (salat al-kusuf) in the mosque is Sunnah. If performing this act in the mosque were not Sunnah, then it would have been more appropriate to perform it in an open field, because in that case, the return of the sun’s brightness would be noticed more quickly. (Fath al-Bari: 2/702) And Allah knows best.

Hadith Commentary:
Congregational prayer is Sunnah during solar and lunar eclipses, but the Hanafis do not consider congregational prayer permissible during a lunar eclipse.
God knows how they felt the need to make this distinction: that congregational prayer is permissible during a solar eclipse but impermissible during a lunar eclipse.
There should have been a clear proof for this distinction; in any case, everyone has their own opinion and perspective.

Hadith Commentary:
Saibah refers to that she-camel which, in the Age of Ignorance (Jahiliyyah), was set free as a vow to idols.
No one would ride it, nor would its milk be consumed.
It was this very ‘Amr ibn Luhayy who became the originator of idol worship and many other evils among the Arabs.
The correspondence of the hadith with the chapter heading is evident, because the Prophet’s (sallallahu alayhi wa sallam) advancing to take the cluster and then retreating out of awe of Hellfire is established from the hadith. Just as when someone’s quadruped escapes, he sometimes advances to catch it and sometimes retreats.
(Fath al-Bari)
The Khawarij are a group who denied the caliphate of Ali (radi Allahu anhu).
Along with this, they rejected hadith and raised the slogan: “Sufficient for us is the Book of Allah.”
This group too, by falling into excess and negligence, went astray.

Hadith Commentary:
From this hadith, it is understood that walking, moving forward, and stepping back during prayer are permissible. This does not cause any defect in the prayer. In one narration of Sahih Muslim, there is even greater clarity that the Messenger of Allah (sallallahu alayhi wa sallam) moved forward and backward during prayer. Thus, the words of the hadith are as follows:
“The Fire was brought before me, so I stepped back, fearing that its heat might harm me. Then Paradise was presented before me, and you saw me moving forward.” (Sahih Muslim, Al-Kusuf, Hadith: 2102(904))

Allamah Kirmani (rahimahullah) had to resort to a far-fetched interpretation to establish the relevance of this hadith to the chapter heading. He states that this hadith generally condemns leaving animals unattended, whether during prayer or outside of prayer; in this way, its relevance to the chapter heading is established. However, this is mere contrivance.
(Fath al-Bari: 109/3)

1190. Commentary:
A general announcement for the eclipse prayer (salat al-kusuf) is recommended (mustahabb), but the well-known adhan (call to prayer) and iqamah (call to commence) are not prescribed for it.

1188. Commentary:
The reconciliation and harmonization between the two aforementioned hadiths is as follows: Since Aisha (radi Allahu anha) was at a distance, she could not clearly hear the recitation (qira’ah) of the Prophet (sallallahu alayhi wa sallam). She heard the sound, and thus understood that the recitation was being done aloud (jahr), but she could not discern what exactly was being recited, so she made an assumption about it.

1187. Commentary:
In this prayer, the recitation should be made as lengthy as possible.

1466. Commentary:

➊ Before the institution of the adhan, people were called to the obligatory prayer with these very words «الصلاۃ جامعۃ». Now, if there is a need to call for a voluntary (nafl) prayer, an announcement can be made with these words. The adhan is only for obligatory (fard) prayers.

➋ “Four bowings (ruku‘)” — The most authentic and reliable narrations regarding the eclipse prayer (salat al-kusuf) mention two bowings (ruku‘) in one rak‘ah. Some hadith scholars, having accepted the narrations of three, four, and five bowings as authentic, have taken the position that the number of bowings in the eclipse prayer can be increased or decreased according to the duration of the eclipse, from two up to five. However, the reality is that in the hadiths, only one eclipse is mentioned, and that is the eclipse of 28 Shawwal, 10 AH, on the day when your noble son Ibrahim radi Allahu anhu passed away, because in every narration, there is mention of death and life. And it is evident that in one eclipse prayer, the Prophet sallallahu alayhi wa sallam could have adopted only one method, and according to the authentic narrations, that is the one with two bowings. The details of this issue have already been discussed in the introduction above. For further details, please refer to the introduction.

➌ The Hanafis hold that, just like in the regular prayer, there is only one bowing (ruku‘) in each rak‘ah of the eclipse prayer (salat al-kusuf). However, in this way, many authentic and explicit narrations—namely, the highest caliber narrations of Bukhari and Muslim—would be left unpracticed, and the special distinguishing feature of the eclipse prayer would be lost. If, on the basis of hadith, additional takbirs in the Eid prayers, additional takbirs during the standing in the funeral prayer, and the addition of the qunut supplication in the witr prayer can be accepted, then why is the addition of one bowing in the salat al-kusuf, on the basis of extremely authentic and sound narrations, not acceptable? Reflect! Every authentic hadith is obligatory to act upon.

1482. Commentary:

➊ “I estimated.” From this, it has been deduced that the recitation (qira’ah) in the eclipse prayer (salat al-kusuf) should be done quietly. If you (the Prophet sallallahu alayhi wa sallam) had recited aloud, then what need would there have been for estimation? However, a clear narration (1495) is coming ahead in which you recited in a loud voice, and that narration is also from Aisha radi Allahu anha. And that narration is found in both Sahih al-Bukhari and Sahih Muslim. See: (Sahih al-Bukhari, al-Kusuf, Hadith: 6065 and Sahih Muslim, al-Kusuf, Hadith: 901). In comparison to a clear narration, which is also more authentic, a vague narration cannot be given preference. Rather, preference will be given to the clear narration, or reconciliation will be made by saying that you recited aloud (jahr), but due to the congregation being at a distance, the recitation could not be heard. Or, those at a distance could hear the sound but could not understand what you were reciting. That is why Aisha radi Allahu anha narrates both the narration of jahr and also makes an estimation. Some scholars have explained this reconciliation by saying that due to the passage of time, she did not remember what recitation the Prophet sallallahu alayhi wa sallam had done, so she mentioned an estimate, but the first explanation is correct.

➋ In this narration and narration number 1480, there is brevity in that the details of the two prostrations (sujud) are not mentioned, only the prostration is mentioned, because the eclipse prayer (salat al-kusuf) differs from the regular prayer only in the bowing (ruku’), so the details of the ruku’ were mentioned—that there were two in one rak’ah—but as for the prostrations, in every prayer there are two prostrations in one rak’ah by consensus, so it was mentioned ambiguously. No one holds the view of there being only one prostration. The Imam, perhaps due to the apparent wording, made it into “another form,” otherwise this is not a form at all. Also, there is an opinion that a scribal error (tasheef) has occurred here. Originally, it was “fi sajdah,” but by mistake it became “wa sujda” or from “wa sujdatayn” it became “wa sujda,” which is certainly a mistake. For details, see: (Dhakhira al-Uqba Sharh Sunan al-Nasa’i: 16/433).

1472. Commentary: From Hadith number 1468 up to here, there is a difference of opinion regarding the number of bowings (ruku‘) in each unit (rak‘ah). There are narrations of two, three, and four bowings. The narrations of three and four bowings are few. The majority of narrations (previous and forthcoming) are about two bowings. Some hadith scholars (muhaddithin) have taken the position that in different incidents of eclipse (kusuf), the Messenger of Allah (sallallahu alayhi wa sallam) performed a different number of bowings. This reconciliation would have been very appropriate if, in fact, the hadiths mentioned different incidents of eclipse, but upon investigation, it is found that the hadiths mention only one solar eclipse. Although, during your (sallallahu alayhi wa sallam) lifetime, there must have been many occurrences of eclipses (the detailed discussion of this has already passed under Hadith number 1466 and in the introduction). Similarly, during your (sallallahu alayhi wa sallam) lifetime, there must have been several lunar eclipses, but in the hadiths, there is no mention of any lunar eclipse. Therefore, the correct view is that among the hadiths, those with two bowings are the most authentic and most numerous. These will be given preference. The rest contain error. And Allah knows best. For further details, refer to the introduction of this book.

Takhrij:
«أخرجه البخاري، الكسوف، باب الجهر با لقراءة في الكسوف، حديث:1065، ومسلم، الكسوف، باب صلاة الكسوف، حديث:901.»©Explanation:
➊ This hadith proves that the Messenger of Allah (sallallahu alayhi wa sallam) recited aloud in the prayer of eclipse (salat al-kusuf).
➋ It is also understood that this prayer is not like the regular prayers; rather, there is an additional bowing (ruku) in it. According to this narration, he (sallallahu alayhi wa sallam) performed two bowings (ruku) in one unit (rak‘ah). And this is the preferred position, as has been detailed previously. It is apparent that after rising from each bowing, a new recitation was begun. In this way, there is also an increase in recitation.
➌ Its specific time is neither fixed nor determined; whenever there is an eclipse of the sun or the moon, the prayer is to be performed at that very time.
➍ For the regular prayers, the call to prayer (adhan) is prescribed, and for the prayer of solar and lunar eclipse (salat al-kusuf wa al-khusuf), it is legislated to say «اَلصَّلاَۃُ جَامِعَۃٌ». For the five daily prayers, saying this is not established.