المستدرك على الصحيحين
Al Mustadrak ala al‑Sahihayn
كتاب معرفة الصحابة رضي الله تعالى عنهم
Book of Knowing the Companions (may Allah be pleased with them)
فضل التحميد عند العطسة
The virtue of saying al-hamdu lillah on sneezing
Hadith Number: 5093
حدثنا محمد بن صالح بن هانئ، حدثنا محمد بن شاذان ومحمد بن نعيم، واحمد بن سلمة، قالوا: حدثنا قتيبة بن سعيد، حدثنا رفاعة بن يحيى بن عبد الله بن رفاعة بن رافع، عن عم ابيه معاذ بن رفاعة، عن جده رافع بن مالك، قال: صليت خلف رسول الله ﷺ فعطست، فقلت: الحمد لله حمدا كثيرا طيبا مباركا فيه مباركا عليه، كما يحب ربنا ويرضى، فلما صلى رسول الله ﷺ انصرف فقال:"من المتكلم في الصلاة؟" فقال رفاعة بن رافع (2): انا يا رسول الله، قال:"فكيف قلت؟" قال: قلت الحمد لله حمدا كثيرا طيبا مباركا فيه، كما يحب ربنا ويرضى فقال النبي ﷺ: والذي نفسي بيده، لقد ابتدرها بضعة (1) وثلاثون ملكا ايهم يصعد بها" (2).
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5023 - سكت عنه الذهبي في التلخيص
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5023 - سكت عنه الذهبي في التلخيص
Sayyiduna Rafi' bin Malik (may Allah be pleased with him) relates: I prayed behind the Messenger of Allah (peace and blessings be upon him) and sneezed, and I said: 'Alhamdu lillahi hamdan kathiran tayyiban mubarakan fihi mubarakan alayhi, kama yuhibbu rabbuna wa yarda' (All praise is for Allah, praise that is abundant, pure and blessed, in which blessing has been placed, as our Lord loves and is pleased with). When the Messenger of Allah (peace and blessings be upon him) finished the prayer, he turned around and asked: "Who was the one who spoke (these words) in the prayer?" Rifa'ah bin Rafi' (may Allah be pleased with him) said: O Messenger of Allah! It was me. He (peace and blessings be upon him) asked: "What did you say?" He said that he had said (the words mentioned above). Then the Prophet (peace and blessings be upon him) said: "By the One in whose hand is my soul! Thirty-odd angels rushed towards these words to see which of them would take them up."
تخریج الحدیث: «إسناده حسن من أجل معاذ بن رفاعة ورفاعة بن يحيى، فهما صدوقان، وقد رُوي معناه فيما تقدم عند المصنف برقم (914) بإسناد صحيح لكن ليس فيه ذكر العطاس، إنما فيه أنَّ هذا الذكر كان بعد رفع النبي ﷺ ورأسه من الركوع وقوله: "سمع الله لمن حمده". قال ابن حجر في ...» [ترقيم الرساله 5093] [ترقيم الشركة 5055] [ترقيم العلميه 5023]
Takhrij and Tahqiq of Hadith No. 5093 of Al Mustadrak ala al‑Sahihayn
by Shaykh Adil Murshid, Dr. Ahmad Barhoum, Dr. Muhammad Kamil Qarah Balli and Dr. Sa'id al-Lahham
Hadith-science notes and terminology
by Shaykh Adil Murshid, Dr. Ahmad Barhoum, Dr. Muhammad Kamil Qarah Balli and Dr. Sa'id al-Lahham
Hadith-science notes and terminology
Note / Clarification: This is how it appears in our manuscripts, and the correct and well-known position in the narration of the hadith is that this story belongs to (the son) Rifa'ah bin Rafi', not to his father Rafi' bin Malik. This shows that making it part of "the Musnad of Rafi' bin Malik" at the beginning of the hadith is a wahm (error). In al-Dhahabi's "Talkhis al-Mustadrak" and the printed edition the words "fa-qultu" (so I said) appear in place of "fa-qala Rifa'ah bin Rafi'"; it seems this is an adjustment by al-Hafiz al-Dhahabi (may Allah have mercy on him) to correct the context of the hadith so that it agrees with its opening part.
(2) كذلك جاء في نسخنا الخطية، وهو الصحيح المعروف في رواية الحديث أن القصة لرفاعة بن رافع، وليس لأبيه رافع بن مالك، وبذلك يظهر وهمُ ما وقع في صدر الحديث من جعله من مسند رافع بن مالك، وجاء في "تلخيص المستدرك" للذهبي والمطبوع: فقلت، بدل: فقال رفاعة بن رافع، وكأنها من تصرُّف الذهبي ﵀ تصحيحًا لسياق الحديث ليتفق مع صدره.
Note / Linguistic note: In our manuscripts the word is written "bid'an" (in the accusative), which is wrong, while in the margin of manuscript (Z) it is corrected to "bid'un" (in the nominative), and we have recorded the correct word in the text in accordance with al-Hafiz al-Dhahabi's "Talkhis al-Mustadrak". Linguistically, it is permissible here to say both "bid'un wa thalathuna malakan" and "bid'atun wa thalathuna malakan", as occurs in the narration of this same hadith in Sahih al-Bukhari (no. 799), where al-Bukhari's narrators differ on this word; some narrated "bid'atan" (with the feminine ta') and some "bid'an". For the details and explanation of this discussion, see al-Qastallani's "Irshad al-Sari" (2/110).
(1) في نسخنا الخطية بضعًا، بالنصب، وهو خطأ، وفي هامش (ز): بضعٌ بالرفع، مصححًا عليها، والمثبت من "تلخيص المستدرك" للذهبي، وجائز هنا أن يقال: بضعٌ وثلاثون ملكًا وبضعة وثلاثون ملكًا، كما جاء في رواية البخاري لهذا الحديث (799) حيث اختلف رواةُ البخاري في هذا الحرف: بعضهم يقول: رأيتُ بضعةً وثلاثين ملكًا، وبعضهم يقول: رأيتُ بضعًا وثلاثين ملكًا. انظر بسط ذلك في "إرشاد الساري" للقسطلاني 2/ 110، وتوجيهه.
Grading: Its chain is "hasan" because it contains Mu'adh bin Rifa'ah and Rifa'ah bin Yahya, both of whom are "saduq" (truthful) narrators.
Details of the narration: A narration with this meaning has already passed with the author (al-Hakim) earlier (no. 914) with a sahih chain, but it does not mention the sneeze ('utas); rather, it only states that this invocation was said after the Prophet (peace and blessings be upon him) raised his head from ruku' and said "Sami'a Allahu liman hamidah".
Technical note / Reconciliation: Al-Hafiz Ibn Hajar said in "Fath al-Bari" (3/432): "There is no contradiction between the two narrations; rather, it is to be understood that the Companion sneezed at the very moment when the Messenger of Allah (peace and blessings be upon him) raised his head."
Details of the narration: A narration with this meaning has already passed with the author (al-Hakim) earlier (no. 914) with a sahih chain, but it does not mention the sneeze ('utas); rather, it only states that this invocation was said after the Prophet (peace and blessings be upon him) raised his head from ruku' and said "Sami'a Allahu liman hamidah".
Technical note / Reconciliation: Al-Hafiz Ibn Hajar said in "Fath al-Bari" (3/432): "There is no contradiction between the two narrations; rather, it is to be understood that the Companion sneezed at the very moment when the Messenger of Allah (peace and blessings be upon him) raised his head."
(2) إسناده حسن من أجل معاذ بن رفاعة ورفاعة بن يحيى، فهما صدوقان، وقد رُوي معناه فيما تقدم عند المصنف برقم (914) بإسناد صحيح لكن ليس فيه ذكر العطاس، إنما فيه أنَّ هذا الذكر كان بعد رفع النبي ﷺ ورأسه من الركوع وقوله: "سمع الله لمن حمده". قال ابن حجر في "فتح الباري" 3/ 432: لا تعارُضَ بينهما، بل يُحمل على أن عطاسه وقع عند رفع رأس رسول الله ﷺ.
Technical note / Defect ('illah): We say: Here, in the chain of the author (al-Hakim), a "wahm" (error) has occurred, as a result of which this hadith has become part of the Musnad of Rafi' bin Malik, as al-Hafiz Ibn Hajar pointed out in "Ithaf al-Maharah" (4571). The proof of this is that Abu Dawud, al-Tirmidhi and al-Nasa'i narrated it from Qutaybah bin Sa'id, and all of them agree that Mu'adh bin Rifa'ah narrates it from his father "Rifa'ah bin Rafi'". Hence this incident belongs to (the son) Rifa'ah bin Rafi', not to his father Rafi' bin Malik.
Corroborating chains and supporting reports: That this narration is from Rifa'ah bin Rafi' and not from his father is also supported by the author's own earlier narration (no. 914), where Imam Malik bin Anas narrated it from Nu'aym al-Mujmir, from 'Ali bin Yahya bin Khallad al-Zuraqi, from his father, from Rifa'ah bin Rafi' al-Zuraqi, with the same meaning.
Corroborating chains and supporting reports: That this narration is from Rifa'ah bin Rafi' and not from his father is also supported by the author's own earlier narration (no. 914), where Imam Malik bin Anas narrated it from Nu'aym al-Mujmir, from 'Ali bin Yahya bin Khallad al-Zuraqi, from his father, from Rifa'ah bin Rafi' al-Zuraqi, with the same meaning.
قلنا: وقد وقع في إسناد الحديث عند المصنّف هنا وهمٌ يجعل الحديث من مسند رافع بن مالك كما نبَّه عليه ابن حجر في "إتحاف المهرة" (4571)، لأنَّ أبا داود والترمذي والنسائي قد رووه عن قتيبة بن سعيد، فاتفقوا على أنَّه عن معاذ بن رفاعة عن أبيه رفاعة بن رافع، فالقصة لرفاعة بن رافع وليس لأبيه رافع بن مالك. وممّا يؤيد أنه من رواية رفاعة بن رافع لا من رواية أبيه، الروايةُ المتقدمةُ عند المصنف برقم (914)، حيث رواه مالك بن أنس، عن نُعيمٍ المُجمِر، عن علي بن يحيى بن خَلَّاد الزُّرَقي، عن أبيه، عن رفاعة بن رافع الزُّرَقي بمعناه.
Reference / Source: This hadith was recorded by Abu Dawud (773), al-Tirmidhi (404) and al-Nasa'i (1005) from Qutaybah bin Sa'id with this same chain.
وأخرجه أبو داود (773)، والترمذي (404)، والنسائي (1005) عن قتيبة بن سعيد بهذا الإسناد.
Details of the narration: Abu Dawud also mentioned Sa'id bin Abd al-Jabbar together with Qutaybah (in the chain) (i.e. paired them), and Imam al-Tirmidhi said: This hadith is "hasan".
وقرن أبو داود بقتيبة سعيد بن عبد الجبار، وقال الترمذي: حديث حسنٌ.
Corroborating chains and supporting reports: A shahid (supporting report) for the narration here that mentions the sneeze is the hadith of 'Amir bin Rabi'ah (may Allah be pleased with him) in Abu Dawud (774), but its chain has "weakness".
ويشهد للرواية التي هنا بذكر العُطاس حديثُ عامر بن ربيعة عند أبي داود (774)، بإسناد فيه ضعفٌ.
