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سنن ابي داود
Abu Dawud
أبواب تفريع استفتاح الصلاةPrayer (Tafarah Abwab Estaftah Assalah)
باب تَشْمِيتِ الْعَاطِسِ فِي الصَّلاَةِChapter: Responding To The One Who Has Sneezed In The Prayer.
Hadith 930
اُردوEn
حَدَّثَنَا مُسَدَّدٌ ، حَدَّثَنَا يَحْيَى . ح وحَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ الْمَعْنَى ، عَنْ حَجَّاجٍ الصَّوَّافِ ، حَدَّثَنِي يَحْيَى بْنُ أَبِي كَثِيرٍ ، عَنْ هِلَالِ بْنِ أَبِي مَيْمُونَةَ ، عَنْ عَطَاءِ بْنِ يَسَارٍ ، عَنْ مُعَاوِيَةَ بْنِ الْحَكَمِ السُّلَمِيِّ ، قَالَ : صَلَّيْتُ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَعَطَسَ رَجُلٌ مِنَ الْقَوْمِ ، فَقُلْتُ : يَرْحَمُكَ اللَّهُ ، فَرَمَانِي الْقَوْمُ بِأَبْصَارِهِمْ ، فَقُلْتُ : وَاثُكْلَ أُمِّيَاهُ ، مَا شَأْنُكُمْ تَنْظُرُونَ إِلَيَّ ؟ فَجَعَلُوا يَضْرِبُونَ بِأَيْدِيهِمْ عَلَى أَفْخَاذِهِمْ ، فَعَرَفْتُ أَنَّهُمْ يُصَمِّتُونِي ، فَقَالَ عُثْمَانُ : فَلَمَّا رَأَيْتُهُمْ يُسَكِّتُونِي لَكِنِّي سَكَتُّ ، قَالَ : فَلَمَّا صَلَّى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِأَبِي وَأُمِّي مَا ضَرَبَنِي وَلَا كَهَرَنِي وَلَا سَبَّنِي ، ثُمَّ قَالَ : " إِنَّ هَذِهِ الصَّلَاةَ لَا يَحِلُّ فِيهَا شَيْءٌ مِنْ كَلَامِ النَّاسِ هَذَا إِنَّمَا هُوَ التَّسْبِيحُ وَالتَّكْبِيرُ وَقِرَاءَةُ الْقُرْآنِ " ، أَوْ كَمَا قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قُلْتُ : يَا رَسُولَ اللَّهِ ، إِنَّا قَوْمٌ حَدِيثُ عَهْدٍ بِجَاهِلِيَّةٍ ، وَقَدْ جَاءَنَا اللَّهُ بِالْإِسْلَامِ ، وَمِنَّا رِجَالٌ يَأْتُونَ الْكُهَّانَ ، قَالَ : " فَلَا تَأْتِهِمْ " ، قَالَ : قُلْتُ : وَمِنَّا رِجَالٌ يَتَطَيَّرُونَ ، قَالَ : " ذَاكَ شَيْءٌ يَجِدُونَهُ فِي صُدُورِهِمْ فَلَا يَصُدُّهُمْ " ، قُلْتُ : وَمِنَّا رِجَالٌ يَخُطُّونَ ، قَالَ : " كَانَ نَبِيٌّ مِنَ الْأَنْبِيَاءِ يَخُطُّ ، فَمَنْ وَافَقَ خَطَّهُ فَذَاكَ " ، قَالَ : قُلْتُ جَارِيَةٌ لِي كَانَتْ تَرْعَى غُنَيْمَاتٍ قِبَلَ أُحُدٍ وَالْجَوَّانِيَّةِ : إِذْ اطَّلَعْتُ عَلَيْهَا اطِّلَاعَةً فَإِذَا الذِّئْبُ قَدْ ذَهَبَ بِشَاةٍ مِنْهَا ، وَأَنَا مِنْ بَنِي آدَمَ آسَفُ كَمَا يَأْسَفُونَ ، لَكِنِّي صَكَكْتُهَا صَكَّةً ، فَعَظُمَ ذَاكَ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقُلْتُ : أَفَلَا أُعْتِقُهَا ؟ قَالَ : " ائْتِنِي بِهَا " ، قَالَ : فَجِئْتُهُ بِهَا ، فَقَالَ : " أَيْنَ اللَّهُ ؟ " قَالَتْ : فِي السَّمَاءِ ، قَالَ : " مَنْ أَنَا ؟ " قَالَتْ : أَنْتَ رَسُولُ اللَّهِ ، قَالَ : " أَعْتِقْهَا فَإِنَّهَا مُؤْمِنَةٌ " .
Muawiyah bin al-Hakam al-Sulami said: I was praying with the Messenger of Allah ﷺ. A man in the company sneezed, and I said: May Allah have mercy on you! The people gave me disapproving looks, so I said: Woe is to me! What do you mean by looking at me? They began to strike their hand on their thighs; then I realised that they were urging me to be silent. When the Messenger of Allah ﷺ finished his prayer – for whom I would give my father and mother as ransom-he did not beat, scold or revile me, but said: No talk to people in lawful in this prayer, for it consists only in glorifying Allah, declaring His greatness, and reciting the Quran or words to that effect said by the Messenger of Allah ﷺ. I said: Messenger of Allah, we were only recently pagans, but Allah has brought Islam to us, and among us there are men who have recourse to soothsayers (kahins). He replied: Do not have recourse to them. I said: Among us are there are men who take omens. He replied: That is something which they find, but let it not turn them away (from what they intended to do). I said: among us there are men who draw lines. He replied: There was a prophet who drew lines; so if the line of anyone tallies with this line, that might come true. I said: A slave-girl of mine used to tend goats before (the mountain) Uhud and al-Jawaniyyah. Once when I reached her (suddenly) I found that a wolf had taken away a goat of them. I am a human being; I feel grieved as others do. But I gave her a good knocking. This was unbearable for the Messenger of Allah ﷺ. I asked: Should I set her free ? He replied: Bring her to me. So I brought her to him. He asked (her): Where is Allah ? She said: In the heaven. He said: Who am I ? She replied: You are the Messenger of Allah. He said: Set her free, for she is believer.
Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues:
Prayer (salah) is the foremost and ultimate form of presenting oneself before Allah, and of addressing and supplicating to Him.
Its true right would have been that for every prayer, the entire body be washed (ghusl, ritual bath) and completely clean, good clothing be required to be worn.
However, acting upon this would have been very difficult.
Therefore, out of His grace, Allah made it obligatory only to wash those limbs which are generally exposed outside of clothing.
Furthermore, in the state of not having ablution (wudu), a kind of spiritual unease and constriction is felt in one’s disposition.
And after performing ablution (wudu), a state of openness and expansion is produced in a person’s disposition,
and a subtlety and luminosity is created within a person’s inner self.
For this reason, ablution (wudu) has been made a necessary condition for prayer (salah),
without which prayer is not valid.
Prayer (salah) is the foremost and ultimate form of presenting oneself before Allah, and of addressing and supplicating to Him.
Its true right would have been that for every prayer, the entire body be washed (ghusl, ritual bath) and completely clean, good clothing be required to be worn.
However, acting upon this would have been very difficult.
Therefore, out of His grace, Allah made it obligatory only to wash those limbs which are generally exposed outside of clothing.
Furthermore, in the state of not having ablution (wudu), a kind of spiritual unease and constriction is felt in one’s disposition.
And after performing ablution (wudu), a state of openness and expansion is produced in a person’s disposition,
and a subtlety and luminosity is created within a person’s inner self.
For this reason, ablution (wudu) has been made a necessary condition for prayer (salah),
without which prayer is not valid.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 537
Shaykh Umar Farooq Saeedi
931. Commentary:
➊ According to Shaykh al-Albani rahimahullah, this narration is weak in its chain of transmission; however, the previous authentic hadith supports it.
➋ It is not permissible to reply to a sneeze during prayer, but if the one who sneezes quietly says «الحمد لله», it is permissible.
➌ Making a gesture out of necessity during prayer is permissible.
➍ It is obligatory to adopt gentleness and brotherhood in the invitation to and teaching of Islam.
➎ Going to soothsayers and seeking knowledge of the unseen from them is forbidden. Similarly, taking bad omens and being pessimistic is also impermissible.
➏ The science of handwriting (ilm al-khutut) was originally a revealed knowledge but has been lifted. It is attributed to Prophet Idris alayhis salam or Prophet Daniyal alayhis salam. Now, to engage in it is like groping in the dark, and it cannot be relied upon in any way. In the aforementioned answers of the Prophet sallallahu alayhi wa sallam, the affirmation of truth and the refutation of falsehood have been done in an excellent manner. There is a great lesson in this for preachers and muftis.
➐ To punish a servant or the like without a valid reason is oppression and impermissible; a person should offer expiation for it.
➑ The teachings of Islam regarding beliefs and actions are extremely simple and in accordance with human nature, and their foundation is on monotheism (tawhid) and prophethood (risalah).
➒ Allah, exalted is He, is in the heaven, and attributing direction and orientation to Him is the very truth (bi-la kayf).
➓ Muhammad sallallahu alayhi wa sallam is the Messenger of Allah and the final Prophet. (sallallahu alayhi wa sallam).
➊ According to Shaykh al-Albani rahimahullah, this narration is weak in its chain of transmission; however, the previous authentic hadith supports it.
➋ It is not permissible to reply to a sneeze during prayer, but if the one who sneezes quietly says «الحمد لله», it is permissible.
➌ Making a gesture out of necessity during prayer is permissible.
➍ It is obligatory to adopt gentleness and brotherhood in the invitation to and teaching of Islam.
➎ Going to soothsayers and seeking knowledge of the unseen from them is forbidden. Similarly, taking bad omens and being pessimistic is also impermissible.
➏ The science of handwriting (ilm al-khutut) was originally a revealed knowledge but has been lifted. It is attributed to Prophet Idris alayhis salam or Prophet Daniyal alayhis salam. Now, to engage in it is like groping in the dark, and it cannot be relied upon in any way. In the aforementioned answers of the Prophet sallallahu alayhi wa sallam, the affirmation of truth and the refutation of falsehood have been done in an excellent manner. There is a great lesson in this for preachers and muftis.
➐ To punish a servant or the like without a valid reason is oppression and impermissible; a person should offer expiation for it.
➑ The teachings of Islam regarding beliefs and actions are extremely simple and in accordance with human nature, and their foundation is on monotheism (tawhid) and prophethood (risalah).
➒ Allah, exalted is He, is in the heaven, and attributing direction and orientation to Him is the very truth (bi-la kayf).
➓ Muhammad sallallahu alayhi wa sallam is the Messenger of Allah and the final Prophet. (sallallahu alayhi wa sallam).
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 931
Shaykh Safi ur-Rahman Mubarakpuri
Benefits and Issues:
➊ The background of this hadith is that during the prayer, one of the worshippers sneezed, and in response, Sayyiduna Muawiyah radi Allahu anhu said «يَرْحَمُكَ اللهُ» while in the state of prayer. After completing the prayer, he narrated the above hadith. From this, it is understood that it is prohibited to address or speak to another person during the prayer.
➋ This hadith is evidence that recitation of the Qur’an is obligatory upon the follower (muqtadi) in prayer, because this was a congregational prayer and the Messenger of Allah sallallahu alayhi wa sallam, after completing the prayer, told the follower that speaking to people is not permissible in prayer; rather, in prayer there is glorification (tasbih), magnification (takbir), and recitation of the Qur’an. And which recitation is obligatory upon the follower? Its clarification is found in several other authentic ahadith, that it is the recitation of Surah al-Fatihah, as is narrated in Sahih al-Bukhari. Sayyiduna Ubadah bin Samit radi Allahu anhu states: The Messenger of Allah sallallahu alayhi wa sallam said: «لَا صَلَاةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الْكِتَابِ» “Whoever does not recite Surah al-Fatihah in the prayer, his prayer is not valid.” [صحيح البخاري، الأذان، باب وجوب القراءة للإمام والمأموم فى الصلوات كلها۔۔۔، حديث : 756]
Narrator of the Hadith:
(Sayyiduna Muawiyah bin Hakam radi Allahu anhu) He is counted among the people of Hijaz. He settled in Madinah and began living among Banu Sulaym. He was honored with the companionship (of the Prophet). He passed away in 117 Hijri. In the name “Hakam,” both the “Ha” and the “Kaf” have a fatha (are pronounced with an ‘a’ sound).
➊ The background of this hadith is that during the prayer, one of the worshippers sneezed, and in response, Sayyiduna Muawiyah radi Allahu anhu said «يَرْحَمُكَ اللهُ» while in the state of prayer. After completing the prayer, he narrated the above hadith. From this, it is understood that it is prohibited to address or speak to another person during the prayer.
➋ This hadith is evidence that recitation of the Qur’an is obligatory upon the follower (muqtadi) in prayer, because this was a congregational prayer and the Messenger of Allah sallallahu alayhi wa sallam, after completing the prayer, told the follower that speaking to people is not permissible in prayer; rather, in prayer there is glorification (tasbih), magnification (takbir), and recitation of the Qur’an. And which recitation is obligatory upon the follower? Its clarification is found in several other authentic ahadith, that it is the recitation of Surah al-Fatihah, as is narrated in Sahih al-Bukhari. Sayyiduna Ubadah bin Samit radi Allahu anhu states: The Messenger of Allah sallallahu alayhi wa sallam said: «لَا صَلَاةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الْكِتَابِ» “Whoever does not recite Surah al-Fatihah in the prayer, his prayer is not valid.” [صحيح البخاري، الأذان، باب وجوب القراءة للإمام والمأموم فى الصلوات كلها۔۔۔، حديث : 756]
Narrator of the Hadith:
(Sayyiduna Muawiyah bin Hakam radi Allahu anhu) He is counted among the people of Hijaz. He settled in Madinah and began living among Banu Sulaym. He was honored with the companionship (of the Prophet). He passed away in 117 Hijri. In the name “Hakam,” both the “Ha” and the “Kaf” have a fatha (are pronounced with an ‘a’ sound).
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 172
