Reader edition
Sahih
Recorded by Sahih al-Bukhari
Chain and evidence
A reader-first view of the preserved chains, narrator identities and the classical passages attached to them.
0 criticized · 5 unresolved
Edition labels and source wording are preserved as separate records. Multiple parser labels from one Arabic sentence are not counted as independent scholarly judgments.
Reader edition
Sahih
Recorded by Sahih al-Bukhari
No separate grading sentence was extracted from the foundation text for this record. The reader-edition label above remains visible as its own source record.
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The reader edition records Sahih; no separate foundation grading sentence is attached.
Inspect grading records0/5 narrator identities are resolved. 0/4 direct links have comparator or accepted classical support; 4 links retain an unresolved endpoint.
Inspect the sanad6/7 related public chains share at least one resolved narrator; 6 direct transmission links repeat.
Inspect route overlap7 related Arabic wordings are aligned with this record. Additions and omissions are displayed as textual differences, without assigning an interpretive meaning.
Inspect wording variationNo scholarly proposition is attached yet. The workspace can record one without converting system signals into a conclusion.
Open scholarly annotationsNo formal classified disagreement is attached to this chain; this is not treated as proof of consensus.
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Open the cross-hadith istidlal index →·Manage scholar identities →No scholarly annotation has been authored for this hadith yet. The evidence remains available above and below without an inferred conclusion.
The Arabic sanad is preserved as transmitted. Identified narrator names below it are clickable.
0/4 links corroborated
حَدَّثَنَا أَبُو النُّعْمَانِ ، حَدَّثَنَا أَبُو عَوَانَةَ ، عَنْ أَبِي بِشْرٍ ، عَنْ أَبِي الْمُتَوَكِّلِ ، عَنْ أَبِي سَعِيدٍ ـ رضى الله عنه ـ قَالَ
Path 1: 0/5 identities resolved; 0 narrator dossiers contain source evidence; 0/4 edges corroborated; 4 unresolved edge endpoints; 0 generation-order conflicts.
Criticism and uncertainty are shown distinctly. The system does not collapse different critics into a manufactured verdict.
No authority status loaded
No source-attributed critical statement is attached to this identity yet.
No authority status loaded
No source-attributed critical statement is attached to this identity yet.
No authority status loaded
No source-attributed critical statement is attached to this identity yet.
No authority status loaded
No source-attributed critical statement is attached to this identity yet.
No authority status loaded
No source-attributed critical statement is attached to this identity yet.
Attributed statements remain attached to their scholars and sources. A disagreement is reported only when accepted classified claims actually differ.
No formal conflict appears among the accepted classified claims attached to narrators in this chain. This is not a declaration of consensus: individual attributed statements and unreviewed material remain visible in the narrator evidence below.
Open a narrator to inspect linked biographical passages, attributed assessments, structured facts and relationship evidence.
The chain identity is present, but no linked classical passage is loaded for it yet.
The chain identity is present, but no linked classical passage is loaded for it yet.
The chain identity is present, but no linked classical passage is loaded for it yet.
The chain identity is present, but no linked classical passage is loaded for it yet.
The chain identity is present, but no linked classical passage is loaded for it yet.
This compares the public chains of related narrations. Shared identities and links are route overlap, not an automatic authenticity ruling.
4 shared narrators
4 shared narrators
4 shared narrators
3 shared narrators
2 shared narrators
1 shared narrator
0 shared narrators
No shared resolved narrator identity is recorded in the public chains.
Related Arabic wordings are aligned to this hadith in their recorded order. Highlighting identifies textual additions or omissions only; it does not assign legal, theological or authenticity significance.
Matching ignores vocalisation, punctuation and light alif/ya spelling differences, while the displayed wording preserves the original recorded word forms. Reordered words can appear as an addition and an omission.
Related wording
وَمَا يُدْرِيكَ أَنَّهَا رُقْيَةٌ أَصَبْتُمُ اقْسِمُوا وَاضْرِبُوا لِي مَعَكُمْ بِسَهْمٍ
Related wording
وَمَا كَانَ يُدْرِيهِ أَنَّهَا رُقْيَةٌ اقْسِمُوا وَاضْرِبُوا لِي بِسَهْمٍ
Related wording
وَمَا أَدْرَاكَ أَنَّهَا رُقْيَةٌ، خُذُوهَا، وَاضْرِبُوا لِي بِسَهْمٍ
Related wording
مِنْ أَيْنَ عَلِمْتُمْ أَنَّهَا رُقْيَةٌ أَحْسَنْتُمْ وَاضْرِبُوا لِي مَعَكُمْ بِسَهْمٍ
Related wording
مِنْ أَيْنَ عَلِمْتُمْ أَنَّهَا رُقْيَةٌ أَحْسَنْتُمُ اقْتَسِمُوا وَاضْرِبُوا لِي مَعَكُمْ بِسَهْمٍ
Related wording
حَدَّثَنَا أَبُو مُوسَى، مُحَمَّدُ بْنُ الْمُثَنَّى حَدَّثَنِي عَبْدُ الصَّمَدِ بْنُ عَبْدِ الْوَارِثِ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا أَبُو بِشْرٍ، قَالَ سَمِعْتُ أَبَا الْمُتَوَكِّلِ، يُحَدِّثُ عَنْ أَبِي سَعِيدٍ، أَنَّ نَاسًا، مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم مَرُّوا بِحَىٍّ مِنَ الْعَرَبِ فَلَمْ يَقْرُوهُمْ وَلَمْ يُضَيِّفُوهُمْ فَاشْتَكَى سَيِّدُهُمْ فَأَتَوْنَا فَقَالُوا هَلْ عِنْدَكُمْ دَوَاءٌ قُلْنَا نَعَمْ وَلَكِنْ لَمْ تَقْرُونَا وَلَمْ تُضَيِّفُونَا فَلاَ نَفْعَلُ حَتَّى تَجْعَلُوا لَنَا جُعْلاً فَجَعَلُوا عَلَى ذَلِكَ قَطِيعًا مِنَ الْغَنَمِ قَالَ فَجَعَلَ رَجُلٌ مِنَّا يَقْرَأُ عَلَيْهِ بِفَاتِحَةِ الْكِتَابِ فَبَرَأَ فَلَمَّا أَتَيْنَا النَّبِيَّ صلى الله عليه وسلم ذَكَرْنَا ذَلِكَ لَهُ قَالَ وَمَا يُدْرِيكَ أَنَّهَا رُقْيَةٌ وَلَمْ يَذْكُرْ نَهْيًا مِنْهُ وَقَالَ كُلُوا وَاضْرِبُوا لِي مَعَكُمْ بِسَهْمٍ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ صَحِيحٌ وَهَذَا أَصَحُّ مِنْ حَدِيثِ الأَعْمَشِ عَنْ جَعْفَرِ بْنِ إِيَاسٍ وَهَكَذَا رَوَى غَيْرُ وَاحِدٍ هَذَا الْحَدِيثَ عَنْ أَبِي بِشْرٍ جَعْفَرِ بْنِ أَبِي وَحْشِيَّةَ عَنْ أَبِي الْمُتَوَكِّلِ عَنْ أَبِي سَعِيدٍ وَجَعْفَرُ بْنُ إِيَاسٍ هُوَ جَعْفَرُ بْنُ أَبِي وَحْشِيَّةَ
Related wording
إِنَّ أَحَقَّ مَا أَخَذْتُمْ عَلَيْهِ أَجْرًا كِتَابُ اللَّهِ
Read nearby narrations normally, or open the advanced comparison to see shared chain links.
While we were on one of our journeys, we dismounted at a place where a slave girl came and said, "The chief of this tribe has been stung by a scorpion and our men are not present; is there anybody among you who can treat him (by reciting something)?" Then one of our men went along with her though we did not think that he knew any such treatment. But he treated the chief by reciting something, and the sick man recovered whereupon he gave him thirty sheep and gave us milk to drink (as a reward). When he returned, we asked our friend, "Did you know how to treat with the recitation of something?" He said, "No, but I treated him only with the recitation of the Mother of the Book (i.e., Al-Fatiha)." We said, "Do not say anything (about it) till we reach or ask the Prophet (ﷺ) so when we reached Medina, we mentioned that to the Prophet (in order to know whether the sheep which we had taken were lawful to take or not). The Prophet (ﷺ) said, "How did he come to know that it (Al-Fatiha) could be used for treatment? Distribute your reward and assign for me one share thereof as well."
Some of the companions of the Prophet (ﷺ) came across a tribe amongst the tribes of the Arabs, and that tribe did not entertain them. While they were in that state, the chief of that tribe was bitten by a snake (or stung by a scorpion). They said, (to the companions of the Prophet (ﷺ) ), "Have you got any medicine with you or anybody who can treat with Ruqya?" The Prophet's companions said, "You refuse to entertain us, so we will not treat (your chief) unless you pay us for it." So they agreed to pay them a flock of sheep. One of them (the Prophet's companions) started reciting Surat-al-Fatiha and gathering his saliva and spitting it (at the snake-bite). The patient got cured and his people presented the sheep to them, but they said, "We will not take it unless we ask the Prophet (whether it is lawful)." When they asked him, he smiled and said, "How do you know that Surat-al-Fatiha is a Ruqya? Take it (flock of sheep) and assign a share for me."
Some of the companions of the Prophet (ﷺ) passed by some people staying at a place where there was water, and one of those people had been stung by a scorpion. A man from those staying near the water, came and said to the companions of the Prophet, "Is there anyone among you who can do Ruqya as near the water there is a person who has been stung by a scorpion." So one of the Prophet's companions went to him and recited Surat-al-Fatiha for a sheep as his fees. The patient got cured and the man brought the sheep to his companions who disliked that and said, "You have taken wages for reciting Allah's Book." When they arrived at Medina, they said, ' O Allah's Messenger (ﷺ) ! (This person) has taken wages for reciting Allah's Book" On that Allah's Messenger (ﷺ) said, "You are most entitled to take wages for doing a Ruqya with Allah's Book."
A group of the companions of Allah's Messenger (ﷺ) proceeded on a journey till they dismounted near one of the Arab tribes and requested them to entertain them as their guests, but they (the tribe people) refused to entertain them. Then the chief of that tribe was bitten by a snake (or stung by a scorpion) and he was given all sorts of treatment, but all in vain. Some of them said, "Will you go to the group (those travelers) who have dismounted near you and see if one of them has something useful?" They came to them and said, "O the group! Our leader has been bitten by a snake (or stung by a scorpion) and we have treated him with everything but nothing benefited him Has anyone of you anything useful?" One of them replied, "Yes, by Allah, I know how to treat with a Ruqya. But. by Allah, we wanted you to receive us as your guests but you refused. I will not treat your patient with a Ruqya till you fix for us something as wages." Consequently they agreed to give those travellers a flock of sheep. The man went with them (the people of the tribe) and started spitting (on the bite) and reciting Surat-al-Fatiha till the patient was healed and started walking as if he had not been sick. When the tribe people paid them their wages they had agreed upon, some of them (the Prophet's companions) said, "Distribute (the sheep)." But the one who treated with the Ruqya said, "Do not do that till we go to Allah's Messenger (ﷺ) and mention to him what has happened, and see what he will order us." So they came to Allah's Messenger (ﷺ) and mentioned the story to him and he said, "How do you know that Surat-al-Fatiha is a Ruqya? You have done the right thing. Divide (what you have got) and assign for me a share with you."
"Some of the Companions of the Messenger of Allah (ﷺ) came across a tribe of Bedouins that did not entertain them,nor behave hospitality with them. Their leader became ill, and they came to us saying: 'Do you have any medicine?'We said: ' Yes. But you did not entertain us nor have us as guests so we will not do anything until you give us something.' Then they gave sheep for that." He said: 'So a man from us began reciting the Opening of the Book (Surat Al-Fatihah) and he was cured. So when we came to the Messenger of Allah (ﷺ) we mentioned to him, He said: 'How did you know it was Ruqyah?' And he did not mention any prohibition against it,and he said: 'Eat , and assign me a share among you from them (Sheep).'"
Some of the Companions of Prophet (ﷺ) went on a journey. They encamped with a clan of the Arabs and sought hospitality from them, but they refused to provide them with any hospitality. The chief of the clan was stung by a scorpion or bitten by a snake. They gave him all sorts of treatment, but nothing gave him relied. One of them said: Would that you had gone to those people who encamped with you ; some of them might have something which could give you relief to your companion. (So they went and) one of them said: Our chief has been stung by a scorpion or bitten by a snake. We administered all sorts of medicine but nothing gave him relief. Has any of you anything, i.e. charm, which gives healing to our companion. One of those people said: I shall apply charm; we sought hospitality from you, but you refused to entertain us. I am not going to apply charm until you give me some wages. So they offered them a number of sheep. He then came to and recited Faithat-al-Kitab and spat until he was cured as if he were set free from a bond. Thereafter they made payment of the wages as agreed by them. They said: Apportion (the wages). The man who applied the charm said: Do not do until we come to the Messenger of Allah (ﷺ) and consult him. So they came to the Messenger of Allah (ﷺ) next morning and mentioned it to him. The Messenger of Allah (ﷺ) said: From where did you learn that it was a charm ? You have done right. Give me a share along with you.