Addendum to the benefits of the hadith of Aisha: She said, “The sun was eclipsed during the time of the Messenger of Allah (peace and blessings be upon him), so the Messenger of Allah (peace and blessings be upon him) stood up to pray, and he prolonged the standing greatly.”

The Shaykh : And among the benefits of this hadith: It is obligatory for the one who prays the eclipse prayer to consider the state of the eclipse, such that he does not finish his prayer until the eclipse has cleared in the sun or in the moon. If someone says: “This is not known,” we say: As for what came before, yes, it is not known, but in our current time, it is known, because it is specified that there will be an eclipse or a lunar eclipse, from such and such an hour to such and such an hour, and that it is a total or partial eclipse, or the like.
But if we assume that we know nothing about this, the most perfect, best, and most excellent thing is that the people do not know about it, and that whoever knows about it from newspapers or otherwise does not specify it for the people. This is the best, because if it becomes apparent to the people and reaches the heart, and they have prepared for it, it becomes easy for them, and it is like the Eid prayer. For this reason, we see that it is not permissible to announce it in the newspapers, nor to announce it among the people, because it is more awe-inspiring. We used to say that a long time ago, and I saw an answer from Shaykh Abdul Aziz ibn Baz that agrees with what I said, namely that it is not permissible to announce it and specify it in the newspapers so that the awe is not lost. And if we do not know, it is possible to increase in admonishing the people. The admonition is in our hands, especially if a person has knowledge and the ability to explain, then he can increase in that.
But does the eclipse prayer equal, for example, if we finish the eclipse prayer, and now the eclipse has become total, and two hours have passed, and it will clear after approximately two hours, what do we do? Do we admonish the people for two hours? This is difficult. We say: No, we do not do that. But some of the scholars said: The eclipse prayer is repeated, the eclipse prayer is repeated, due to his saying: , and there is no objection, and this does not contradict the Sunnah, because the Messenger of Allah (peace and blessings be upon him) finished his prayer and the sun had cleared. But if he finishes while it is now at half the eclipse, there is no harm in it being repeated. And if the imam sees that there is laziness and fatigue among the people, let him magnify them, and order them to make du'a and seek forgiveness, either in the mosque or in their homes, until it clears.
And among the benefits of this hadith: The intensity of the fear of the Prophet (peace and blessings be upon him) of his Lord. It has been mentioned that when he saw the clouds, his face would change, and he would go back and forth until it rained. We mentioned in this the saying of Allah (Mighty and Majestic), now we mention it: . So whoever knows Allah better is more afraid of Him, and more fearful of Him. He (peace and blessings be upon him) said: . For this reason, he feared that his Lord (Glorified and Exalted is He) would send down upon him punishment and retribution. And among them: The prescription of the khutbah after the eclipse prayer. Is it a regular khutbah or an occasional one? There is disagreement among the scholars on this. Some say it is occasional, and that if a person sees an occasion, he preaches, otherwise he does not. For example: If he sees the people engrossed in one of the sins, let him speak after the eclipse about this sin and others as well. But if there is no reason, he does not preach. The correct view is that it is a regular khutbah. If someone says: How do you say that it is a regular khutbah when the Messenger of Allah (peace and blessings be upon him) did not order it, because he did not order it? He said: Pray, give charity, say Allahu Akbar, and make du'a, and he did not mention the khutbah? We say: Because it is attached to the prayer, and because the Messenger of Allah (peace and blessings be upon him), when he wanted to preach, stood up, and this is the Sunnah of the regular khutbah.
And among the benefits of this hadith: It is recommended for the khatib to begin with praising Allah and extolling Him, because this is the most deserving thing. The most deserving thing is that you extol your Lord (Mighty and Majestic). For this reason, we find that the right of Allah is prior to the right of everyone. In the tahiyyat, we begin with what? We begin with the praise of Allah, then with the second right, the right of whom? The right of the Messenger (peace and blessings be upon him): “Peace be upon you, O Prophet,” then with the third right, the right of ourselves: “Peace be upon us,” then with the fourth right, the right of whom? The righteous servants of Allah. So the most deserving and greatest of rights is the right of our Lord (Mighty and Majestic), because He is the one who created us, provided for us, and prepared us. Therefore, it is obligatory for a person to begin his sermons with praising Allah and extolling Him.
And among the benefits of this hadith: Clarifying that the sun and the moon are two signs among the signs of Allah. It has been mentioned in the explanation that they are two signs among the signs of Allah. If they are two signs among the signs of Allah, then they are subjugated by His command (Mighty and Majestic). If He wills, He eclipses them, and if He wills, He does not eclipse them, and if He wills, He stops them, and if He wills, He moves them. For this reason, at the end of time, the sun will come out from the west, and it is every day that it sets, seeking permission from its Lord (Mighty and Majestic). Every day it sets, it seeks permission from Allah: Will it come out or return, until it is permitted. Subhan Allah! It means an inanimate object, that its obedience and magnification of Allah is this magnification. And we are rational beings, we ask Allah to have mercy on us with His mercy. It does not move except by the permission of Allah. Every day it sets, it seeks permission from Allah (Mighty and Majestic): Will it return or continue? If He permits it, otherwise it returns from where it came.
And among the benefits of this hadith: It is not permissible for anyone to prostrate to them, even though they are among the signs of Allah, due to His saying (Exalted is He): . Even though they are among the signs of Allah (Mighty and Majestic), it is not permissible for anyone to prostrate to them, not at the rising, nor at the setting, nor at the eclipse, nor at the clearing.
And among the benefits of this hadith: That astronomical events do not affect terrestrial conditions, meaning they have no share in terrestrial conditions, and the reverse is the same. If a great person dies or a great person is born, it does not affect the stars, nor the sun, nor the moon. And who are you, O human, to affect the sun and the moon? What is your status in relation to the moon? Nothing. And so for the sun, until you affect the sun by your death or your life. So these astronomical conditions are not affected by what happens on earth, and so the reverse.
And among the benefits of this hadith: The obligation of the eclipse prayer. Where is it taken from? From his saying: to the end of it. And most of the scholars went to the non-obligation, arguing with the authentic hadith when he saidThe questioner :, and he did not mention for him except five prayers. But this argument has a point of consideration, because the Prophet (peace and blessings be upon him) only mentioned for him the continuous, permanent prayers, which have no cause. For this reason, it is possible to argue with this hadith – namely: Is there anything else upon me? – that witr is not obligatory, because witr is continuous, it has no cause, so it is an argument against the one who says: Witr is obligatory. As for what has a cause, it should be associated with its cause, and the conditions and circumstances should be looked at. And if we look at these conditions and circumstances, we find that the eclipse prayer is obligatory. But is it obligatory as an individual obligation or a collective obligation? I hesitate in it being obligatory as an individual obligation, but I am certain that it is obligatory as a collective obligation. And how is it fitting for the Muslims that their Lord (Mighty and Majestic) warns them with this great sign, and they are sleeping on their beds or indulging in their gatherings? How can it be said that this is possible? So the correct view is that it is a collective obligation at least, but it is not permissible for a person to leave it. And do we take from the hadith that it should be in one mosque?
Or it is said: Did the Companions not know this prayer before? There is a possibility, but the scholars (may Allah have mercy on them) said: It should be the eclipse prayer in one mosque, in the main mosque, and they reasoned that it is a congregational prayer in which the recitation is pronounced aloud, day and night, so it should be in one place like the Friday prayer. Added to that, if we say that it has a regular sermon, it is a prayer with a sermon. This view is undoubtedly sound, and it is incumbent upon the people of the town to gather in one place, as the scholars (may Allah have mercy on them) explicitly stated.
Among the benefits of this hadith: We are commanded, when an eclipse or solar eclipse occurs, to do these four things: Say takbir, supplicate to Allah, give charity, and give alms. "Salaw" or "Sallaw," what is the difference? "Salaw" is past tense, "Sallaw" is imperative, because the imperative is derived from the present tense, and the present tense is "yasallun" not "yassallun." If it is "yusallun": remove the present tense yaa, what remains of the present tense yaa and the nominative nun? It becomes: "Sallaw."
Among the benefits of this hadith: It is incumbent upon the preacher to choose words that stir the soul,
Where is this taken from? From his saying: He did not say, for example, "O my Ummah," he said "O Ummah of Muhammad," meaning that it is a great, large Ummah. This is what stirs the ambitions.
Among the benefits of the hadith: Establishing that Allah (Mighty and Majestic) has jealousy, and the people of the Sunnah and the community—may Allah make me and you among them—believe in this, and that Allah has jealousy, but it is not like the jealousy of the created, a jealousy of weakness and incapacity, but rather a jealousy of perfection, due to His (Mighty and Majestic) perfection and His hatred of obscenity. He is jealous of zina. So we say: Allah the Exalted has true jealousy, established by the one who knows Him best, is most sincere to His Ummah, knows best what He says, and is most truthful in what He reports. These four attributes are combined in his saying (peace and blessings be upon him), so it is obligatory for us to affirm it. It is known to you the methodology of the people of ta'til (denial of the divine attributes), who say: Allah does not have true jealousy. They do not deny it by lying, but they deny it by denial of ta'wil (figurative interpretation), interpreting it by its necessary implication. This is an error. We say to them: Are you more knowledgeable about Allah than the Messenger of Allah? Are you more sincere to Allah than the Messenger of Allah? Are you more knowledgeable about what the speaker intends in his saying than the Messenger of Allah? Are you more eloquent than him? If the Messenger intended something other than jealousy, mentioning jealousy while intending something else without evidence would be deception of the Ummah, contrary to the clear message he (peace and blessings be upon him) brought. Who are you, O human, to judge your Lord with whatever attributes you wish, denying what you wish and establishing what you wish? Who are you? The obligatory thing for a person is to establish for Allah the Exalted what He established for Himself, or what His Messenger established for Him, truly according to its reality, but without deficiency, without tashbih (likening Allah to creation), and without takyif (asking how an attribute is).
Among the benefits of this hadith: The greatness of zina, whether from women or men, because that necessitates the jealousy of Allah (Mighty and Majestic), which indicates that it is among His great prohibitions which He hates and is jealous of. Zina: committing obscenity in the front or back. This zina is committing obscenity in the front or back. If it is a male with a male, it is called liwat (sodomy), and it is uglier than zina, refuge with Allah. For this reason, according to the stronger view, its punishment is killing in all cases, meaning if a person commits zina with another, even if they are not married, it is obligatory to kill them in all cases. The Companions agreed on this, as mentioned by Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him), but they differed on how the killing is done. Some said: They are burned with fire, and this is narrated from Abu Bakr al-Siddiq, Khalid ibn al-Walid, and some of the Caliphs. It was said: They are thrown from the highest point in the town and followed with stones, based on the fact that Allah did so to the people of Lut. It was said: They are stoned to death. The important thing is that the Companions agreed on killing them, i.e., the active and passive parties. There is a hadith on this narrated by the people of the Sunan, and some scholars graded it as authentic: .
Among the benefits of this hadith also: That repeating what stirs the soul is considered eloquence, because the Messenger (peace and blessings be upon him) repeated his saying: "O Ummah of Muhammad." This is not said to be lengthening; it is said to be eloquence, because it is lengthening in its proper place. Among the benefits of this hadith: The permissibility of swearing an oath without being asked to swear. Where is this taken from? From the fact that the Messenger swore and no one said to him, "Do you swear to this?" But it is not recommended to swear except on important matters, important matters, because swearing: is confirming a thing by mentioning something revered. This is swearing. If that is the case, it should not be except in great matters that deserve the oath, otherwise one does not swear.
Among the benefits of the hadith: The strength of the patience and endurance of the Prophet (peace and blessings be upon him), where he informed us that if we knew what he knows, we would laugh little and cry much. He (peace and blessings be upon him) is not in this state, because he is strong in patience, strong in endurance (peace and blessings be upon him). And of his strength is that he brings both states in calamities: patience, and what the soul requires of sadness and crying. His son Ibrahim (may Allah be pleased with him) died and he said: , and he was patient, endured, and was pleased with Allah. Then Shaykh al-Islam (may Allah have mercy on him) criticized some who claim patience; his son died and he would console himself and smile, smile. He said: His heart is weak, because he was unable to combine the requirement of nature in calamity with patience, so one overpowered the other. But the Messenger (peace and blessings be upon him) combines this and that with the strength of his soul (may the prayers and peace of Allah be upon him) and his endurance.
Among the benefits of this hadith: Establishing that he (peace and blessings be upon him) conveyed the clear message, and we testify that he conveyed the clear message, and that no messenger conveyed like him, due to his saying: "Have I not conveyed?" Would a scholar say the same when he conveys the Shari'ah or not? We say yes, he says it is permissible, because the scholars are the heirs of the prophets, and because the Prophet (peace and blessings be upon him) said: . For example, if a person mentions the requirements of the Book and the Sunnah, and the evidence, there is no harm in saying: "I have conveyed, have I not conveyed to you?" or something similar. But if those around him are common people, and he fears that if he says this they will say: "May Allah pray upon you and grant you peace," then he does not say it here, but says: "Have I not conveyed to you?" and similar words, because there are people who, if the preacher repeats this word in several sermons, would be certain that he is a Messenger.