Qur'an does not mention eclipses. However, numerous Ahadith mentioned eclipses, e.g.,
Narrated Al Mughira bin Shuba (Sahih Al-Bokhari)
The sun eclipsed in the lifetime of Allah's Apostle on the day when (his son) Ibrahim died.
So the people said that the sun had eclipsed because of the death of Ibrahim. Allah's
Apostle said, "The sun and the moon do not eclipse because of the death or life (i.e. birth)
of someone. When you see the eclipse pray and invoke Allah."
Narrated Abu Masud, also Ibn Umar (Sahih Al-Bokhari)
The Prophet said, "The sun and the moon do not eclipse because of the death of
someone from the people but they are two signs amongst the signs of Allah. When you see
them stand up and pray."
Some people, basically Qadianis (Ahmadiyya), mention another Hadith: "Amr bin Shimr narrates from Jabir who told him that Muhammad bin Ali said that for our Mahdi,
two signs are given which never occurred in the past from the creation of the heavens and the
earth. One is that a lunar eclipse will occur on the first night of Ramadan and the second
sign is that a solar eclipse will occur in the middle of Ramadan and these signs had never
happened from the creation of the heavens and the earth (Dar Qutni)."
1. The 3rd narration mentioned above is definitely not the saying of the Messenger (SAW), as
the narrator clearly assigns it as the saying of Imam Muhammad Baqir bin Ali which was written
in the book of Dar Qutni. Attributing this to Imam Muhammad Baqir is also wrong as the first narrator mentioned was
Muhammad bin Ali not Imam Baqir. There were several narrators by the name Muhammad bin Ali
and there is no proof or reason to believe that this person is Imam Baqir. Moreover, Imam Baqir was born 47 years after the death of the Messenger (SAW), and for a narration to be a Hadith, it must have chains of narration going back to the Messenger (SAW). This narration clearly does not go back to Messenger (SAW).
2. "According to its authenticity, this saying attributed to Imam Baqir is extremely weak, outcast, and rejected. Looking at the chain of narration, the second narrator is Amr bin Shimr who has been labeled (in Meezanul-E'tidaal P262) as the big liar, a narrator of weak and fabricated Ahadith, a non-believer of Hadith, a person who uses abusive words for the companions of the Messenger (SAW), the Sahabah (Razi-Allahu unhum ajmaeen), and according to Ilm-ul-Hadith, his narration is not written as Hadith." These are the words of Allamah Shamsuddin Dhahbi (Rahmatullah Alayhe)
who was an expert of the Funn-e-Rijaal, art of Men Narrators. Thus, it is clear that this narrator is absolutely not reliable nor trustworthy. So, to present this narration as a Hadith of Rasool (SAW) is not only a great false accusation and a lie but according to Hadith-e-Sahih (agreed upon Hadith, which says, "Whoever lies upon me deliberately and knowingly should know that he has made his abode in Jahannam"), it is making an abode in the Hell fire.
The third narrator is Jabir. There were several narrators by this name, and which Jabir is
mentioned here is unknown; someone by this name was known to be a person of unknown parentage
or lineage. One among the persons with the name Jabir was Jabir Ja'fi, who was described by
Imam Abu-Hanifah (Rahmatullah Alayhe) as "among the liars that I met, no one was bigger liar
than Jabir Ja'fi." Remember, that Imam Abu-Hanifah, Imam Baqir, Jabir Ja'fai, and Amr bin Shimr were all born after 47 to 80 years after the death of the Messenger (SAW).
None of the narrators mentioned that they heard this from Sahabah or Rasool (SAW), and the authenticity of these narrators is extremely questionable. Now you can tell, how can such narration be labelled as Hadith, and how can it be
worth any discussion and argument.