Continuation of the explanation of the statement of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "."

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
The author (may Allah have mercy on him) said, regarding what he quoted from Abu Hurayrah, from the Messenger of Allah (peace and blessings be upon him) concerning the right of a Muslim over his Muslim brother: : This means that among the rights of a Muslim over a Muslim is that he should respond to him when he sneezs, as in the first narration reported by al-Bukhari and Muslim. And in the second narration reported by Muslim: : So this is conditioned by praising Allah. If a man sneezs and praises Allah and you hear it, then respond to him, meaning say: May Allah have mercy on you. And if you say: May Allah have mercy on you, it is obligatory for him to say: May Allah guide you and set your affairs right. This is how the hadith came from the Prophet (peace and blessings be upon him) that he says in the response: .
Is responding to the sneezer an individual obligation or a collective obligation? Meaning: is it sufficient for one person from the group to respond to him on behalf of the group, or is it necessary for everyone who hears him to respond to him?
Some scholars held that responding to the sneezer is a collective obligation, so if we are a group and a man sneezs and says: Praise be to Allah, and one of us says to him: May Allah have mercy on you, that is sufficient.
And some scholars said: Rather, responding to him is an individual obligation on everyone who hears it, because the Prophet (peace and blessings be upon him and his family) said: , and the apparent meaning of this is that it is an individual obligation. So according to this, everyone who hears it says to him: May Allah have mercy on you, and he says: May Allah guide you and set your affairs right. And one response from him is sufficient for all of them, if he intends it for all of them, that is sufficient.
If he sneezs and does not praise Allah, do not say: May Allah have mercy on you, as a disciplinary measure for not praising Allah (Mighty and Majestic), meaning just as he did not praise Allah, deprive him of this supplication. Do not supplicate to Allah for him, do not say to him: May Allah have mercy on you. Then, do you remind him and say: Say Praise be to Allah, or do you not remind him?
It is known that it is possible that he left the praise out of negligence, and it is possible that he left it out of forgetfulness, is that not so?
Yes, it is possible that he left it out of forgetfulness and it is possible that he left it out of negligence. If he left it out of forgetfulness, remind him, say to him: Praise Allah. And if he left it out of negligence, do not remind him. But where is my knowledge of that? How do I know that it is forgetfulness or that it is negligence?
The apparent meaning of the hadith is that if he does not praise Allah, do not respond to him and do not remind him at all.
But afterwards, teach him and say to him: When a person sneezs, he praises Allah for this sneeze, because the sneeze is from Allah, and yawning is from Satan. The sneeze is a sign of the person's vitality, the vitality of his body, and for this reason a person feels lightness after sneezing.
Then, responding to the sneezer is conditioned by three things. Responding to the sneezer by saying: May Allah have mercy on you, is conditioned by three things. If you respond to him three times, meaning he sneezed and praised Allah, so you said: May Allah have mercy on you, then he sneezed and praised Allah, so you said: May Allah have mercy on you, then he sneezed and praised Allah so you said: May Allah have mercy on you, then he sneezs the fourth time, say: "May Allah grant you health, for you are congested" . You supplicate for his health and clarify that he is congested so that he does not say: Why do you not say May Allah have mercy on you? At first you used to say to me May Allah have mercy on you, and now you say May Allah grant you health, why? You say: For you are congested.
And in this is a warning to him to try to avoid what increases the congestion. Otherwise, congestion generally has no cure that removes it from a person until it ends. But among the causes of alleviating it for a person is not exposing oneself to cold air, not drinking cold water, and not exposing oneself to cold after warmth. And a person is the doctor of himself.
And in our saying: He says, the sneezer, when they say to him: May Allah have mercy on you, he says: May Allah guide you and set your affairs right, is evidence that what some of the common people say when you say to him: May Allah have mercy on you, and he says: May Allah guide us and guide you, is not correct. Because the man supplicated for you, he said: May Allah have mercy on you. How do you say: May Allah guide us and guide you? You supplicate for yourself before him. He is correct if he said: May Allah have mercy on us and have mercy on you, say: May Allah guide us and guide you. But he said: May Allah have mercy on you, as he was commanded, so you respond to him as you were commanded, say: "May Allah guide you and set your affairs right" .
And it was mentioned that the Jews used to feign sneezing in the presence of the Prophet (peace and blessings be upon him). Feigning sneezing means they would force themselves to sneeze, in order for him to say to them: May Allah have mercy on you. Because they knew that he was a Prophet, and that his supplication for mercy might benefit them. But it does not benefit them, because if you supplicate for mercy for the disbelievers, it does not benefit them. And it is not permissible for you to supplicate for mercy for them when they die, nor for forgiveness, due to the saying of Allah the Exalted: .
If it is said: Did not Ibrahim seek forgiveness for his father, and Ibrahim was upon the pure monotheism, upon the oneness of Allah? Allah the Exalted said: This is the answer, this is the answer: , and success is from Allah.