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 · 7 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 records1/8 narrator identities are resolved. 0/7 direct links have comparator or accepted classical support; 7 links retain an unresolved endpoint.
Inspect the sanad7/9 related public chains share at least one resolved narrator; 5 direct transmission links repeat.
Inspect route overlap9 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.
Inspect scholarly positionsRecord a precise mas’ala and authored proposition, then attach the exact hadith, narrator, classical passage and accepted principle records used to support, contextualise or challenge it.
These are authored research propositions, not system-generated rulings. Every entry keeps its author, review state and exact evidence links. Acceptance requires a different named reviewer.
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.
0/7 links corroborated
حَدَّثَنِي مُحَمَّدُ بْنُ الْمُثَنَّى ، حَدَّثَنَا وَهْبٌ ، حَدَّثَنَا هِشَامٌ ، عَنْ مُحَمَّدٍ ، عَنْ مَعْبَدٍ ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ، قَالَ كُنَّا فِي مَسِيرٍ لَنَا فَنَزَلْنَا فَجَاءَتْ جَارِيَةٌ فَقَالَتْ إِنَّ سَيِّدَ الْحَىِّ سَلِيمٌ، وَإِنَّ نَفَرَنَا غُيَّبٌ فَهَلْ مِنْكُمْ رَاقٍ فَقَامَ مَعَهَا رَجُلٌ مَا كُنَّا نَأْبُنُهُ بِرُقْيَةٍ فَرَقَاهُ فَبَرَأَ فَأَمَرَ لَهُ بِثَلاَثِينَ شَاةً وَسَقَانَا لَبَنًا فَلَمَّا رَجَعَ قُلْنَا لَهُ أَكُنْتَ تُحْسِنُ رُقْيَةً أَوْ كُنْتَ تَرْقِي قَالَ لاَ مَا رَقَيْتُ إِلاَّ بِأُمِّ الْكِتَابِ. قُلْنَا لاَ تُحْدِثُوا شَيْئًا حَتَّى نَأْتِيَ ـ أَوْ نَسْأَلَ ـ النَّبِيَّ صلى الله عليه وسلم فَلَمَّا قَدِمْنَا الْمَدِينَةَ ذَكَرْنَاهُ لِلنَّبِيِّ صلى الله عليه وسلم فَقَالَ
Path 1: 1/8 identities resolved; 1 narrator dossiers contain source evidence; 0/7 edges corroborated; 7 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.
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.
أبو سعيد الخدرى: هو سعد بن مالك المذكور فى الأسماء.
سَعْدُ بْنُ مَالِكِ بْنِ سِنَانٍ وَقِيلَ: ابْنُ عُبَيْدِ بْنِ ثَعْلَبَةَ بْنِ عَبْدِ بْنِ الْأَبْجَرِ بْنِ عَوْفِ بْنِ الْحَارِثِ بْنِ الْخَزْرَجِ أَبُو سَعِيدٍ الْخُدْرِيُّ، كَانَ يَسْكُنُ الْمَدِينَةَ، وَبِهَا تُوُفِّيَ يَوْمَ الْجُمُعَةِ سَنَةَ أَرْبَعٍ وَسَبْعِينَ، وَلَهُ عَقِبٌ، وَدُفِنَ بِالْبَقِيعِ وَهُوَ ابْنُ أَرْبَعٍ وَتِسْعِينَ سَنَةً، كَانَ يُحْفِي شَارِبَهُ وَيُصَفِّرُ لِحْيَتَهُ. رَوَى عَنْهُ مِنَ الصَّحَابَةِ: جَابِرُ بْنُ عَبْدِ اللهِ، وَعَبْدُ اللهِ بْنُ عُمَرَ، وَزَيْدُ بْنُ ثَابِتٍ، ⦗١٢٦١⦘ وَأَنَسُ بْنُ مَالِكٍ، وَابْنُ عَبَّاسٍ، وَابْنُ الزُّبَيْرِ ﵃. وَمِنَ التَّابِعِينَ: سَعِيدُ بْنُ الْمُسَيِّبِ، وَأَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، وَعُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ، وَعَطَاءُ بْنُ يَسَارٍ، وَأَبُو أُمَامَةَ بْنُ سَهْلِ بْنِ حُنَيْفٍ٣١٦٩ - حَدَّثَنَا سُلَيْمَانُ بْنُ أَحْمَدَ، ثنا أَبُو الزِّنْبَاعِ، ثنا يَحْيَى بْنُ بُكَيْرٍ، قَالَ: " تُوُفِّيَ سَلَمَةُ بْنُ الْأَكْوَعِ، وَأَبُو سَعِيدٍ الْخُدْرِيُّ سَنَةَ أَرْبَعٍ وَسَبْعِينَ٣١٧٠ - حَدَّثَنَا أَبُو حَامِدِ بْنُ جَبَلَةَ، ثنا مُحَمَّدُ بْنُ إِسْحَاقَ، حَدَّثَنِي الْمُفَضَّلُ بْنُ غَسَّانَ الْغَلَابِيُّ، عَنْ مُحَمَّدِ بْنِ عُمَرَ الْوَاقِدِيُّ، قَالَ: مَاتَ أَبُو سَعِيدٍ الْخُدْرِيُّ سَنَ…
أَبُو سَعِيدٍ الْخُدْرِيُّ اسْمُهُ: سَعْدُ بْنُ مَالِكٍ، تَقَدَّمَ حَدِيثُهُ
### $ 419 - # سعد بن مالك بن سنان أبو سعيد الخدري الأنصاري المدني سمع النبي ms078 صلى الله ~~عليه وسلم # PageV01P302 # روى عنه ابن عمر وجابر بن عبد الله وأبو سلمة وأبو صالح وعبيد الله بن ~~عبد الله بن عتبة وحميد بن عبد الرحمن وعطاء بن يسار في الإيمان وغير موضع ~~قال الذهلي قال يحيى بن بكير مات سنة 74 وقال أبو عيسى مثله وقال الواقدي ~~مثله وقال ابن نمير مثله
٢٨ - أَبُو سَعِيْدٍ الخُدْرِيُّ سَعْدُ بنُ مَالِكِ بنِ سِنَانٍ * (ع) الإِمَامُ، المُجَاهِدُ، مُفْتِي المَدِيْنَةِ، سَعْدُ بنُ مَالِكِ بنِ سِنَانِ بنِ ثَعْلَبَةَ بنِعُبَيْدِ بنِ الأَبْجَرِ بنِ عَوْفِ بنِ الحَارِثِ بنِ الخَزْرَجِ. وَاسْمُ الأَبْجَرِ: خُدْرَةُ. وَقِيْلَ: بَلْ خُدْرَةُ هِيَ أُمُّ الأَبْجَرِ (١) . وَأَخُو أَبِي سَعِيْدٍ لأُمِّهِ هُوَ: قَتَادَةُ بنُ النُّعْمَانِ الظَّفَرِيُّ، أَحَدُ البَدْرِيِّيْنَ. اسْتُشْهِدَ أَبُوْهُ مَالِكٌ يَوْمَ أُحُدٍ، وَشَهِدَ أَبُو سَعِيْدٍ الخَنْدَقَ، وَبَيْعَةَ الرُّضْوَانِ. وَحَدَّثَ عَنِ النَّبِيِّ ﷺ فَأَكْثَرَ، وَأَطَابَ، وَعَنْ: أَبِي بَكْرٍ، وَعُمَرَ، وَطَائِفَةٍ. وَكَانَ أَحَدَ الفُقَهَاءِ المُجْتَهِدِيْنَ. حَدَّثَ عَنْهُ: ابْنُ عُمَرَ، وَجَابِرٌ، وَأَنَسٌ، وَجَمَاعَةٌ مِنْ أَقْرَانِهِ، وَعَامِرُ بنُ سَعْدٍ، وَعَمْرُو بنُ سُلَيْمٍ، وَأَبُو سَلَمَةَ بنُ عَبْدِ الرَّحْمَنِ، وَنَافِعٌ العُمَرِيُّ، وَبُسْرُ بنُ سَعِيْدٍ، وَبِشْرُ بنُ حَرْبٍ النَّدَبِيُّ، وَأَبُو الصِّدِّيْقِ النَّاجِي، وَأَبُو الوَدَّاكِ، وَأَبُو المُتَوَكِّلِ النَّاجِي، وَأَبُو نَضْرَةَ العَبْدِيُّ، وَأَبُو صَالِحٍ السَّمَّانُ، وَسَعِيْدُ بنُ المُسَيِّبِ، وَعَبْدُ اللهِ بنُ خَبَّابٍ، وَعَبْدُ الرَّحْمَنِ بنُ أَبِي سَعِيْدٍ الخُدْرِيُّ، وَعَبْدُ الرَّحْمَنِ بنُ أَبِي نُعْمٍ،…
٢٨ - أَبُو سَعِيْدٍ الخُدْرِيُّ سَعْدُ بنُ مَالِكِ بنِ سِنَانٍ * (ع) الإِمَامُ، المُجَاهِدُ، مُفْتِي المَدِيْنَةِ، سَعْدُ بنُ مَالِكِ بنِ سِنَانِ بنِ ثَعْلَبَةَ بنِ عُبَيْدِ بنِ الأَبْجَرِ بنِ عَوْفِ بنِ الحَارِثِ بنِ الخَزْرَجِ. وَاسْمُ الأَبْجَرِ: خُدْرَةُ. وَقِيْلَ: بَلْ خُدْرَةُ هِيَ أُمُّ الأَبْجَرِ (١) . وَأَخُو أَبِي سَعِيْدٍ لأُمِّهِ هُوَ: قَتَادَةُ بنُ النُّعْمَانِ الظَّفَرِيُّ، أَحَدُ البَدْرِيِّيْنَ. اسْتُشْهِدَ أَبُوْهُ مَالِكٌ يَوْمَ أُحُدٍ، وَشَهِدَ أَبُو سَعِيْدٍ الخَنْدَقَ، وَبَيْعَةَ الرُّضْوَانِ. وَحَدَّثَ عَنِ النَّبِيِّ ﷺ فَأَكْثَرَ، وَأَطَابَ، وَعَنْ: أَبِي بَكْرٍ، وَعُمَرَ، وَطَائِفَةٍ. وَكَانَ أَحَدَ الفُقَهَاءِ المُجْتَهِدِيْنَ. حَدَّثَ عَنْهُ: ابْنُ عُمَرَ، وَجَابِرٌ، وَأَنَسٌ، وَجَمَاعَةٌ مِنْ أَقْرَانِهِ، وَعَامِرُ بنُ سَعْدٍ، وَعَمْرُو بنُ سُلَيْمٍ، وَأَبُو سَلَمَةَ بنُ عَبْدِ الرَّحْمَنِ، وَنَافِعٌ العُمَرِيُّ، وَبُسْرُ بنُ سَعِيْدٍ، وَبِشْرُ بنُ حَرْبٍ النَّدَبِيُّ، وَأَبُو الصِّدِّيْقِ النَّاجِي، وَأَبُو الوَدَّاكِ، وَأَبُو المُتَوَكِّلِ النَّاجِي، وَأَبُو نَضْرَةَ العَبْدِيُّ، وَأَبُو صَالِحٍ السَّمَّانُ، وَسَعِيْدُ بنُ المُسَيِّبِ، وَعَبْدُ اللهِ بنُ خَبَّابٍ، وَعَبْدُ الرَّحْمَنِ بنُ أَبِي سَعِيْدٍ الخُدْرِيُّ، وَعَبْدُ الرَّحْمَنِ بنُ أَبِي نُعْمٍ…
Showing 6 of 90 items here. Open the full narrator profile for the complete dossier.
أبو سعيد الخدري الصحابي، اسمه: سعد بن مالك. تقدم. • ٤ -
أَبو سَعِيد الخُدْري (١٠ ق هـ - ٧٤ هـ = ٦١٣ - ٦٩٣ م) سعد بن مالك بن سنان الخدريّ الأنصاري الخزرجي، أبو سعيد: صحابي، كان من ملازمي النبي ﷺ وروى عنه أحاديث كثيرة. غزا اثنتي عشرة غزوة، وله ١١٧٠ حديثا. توفي في المدينة (٢) .
٦٢٧٥ - أبو سعيد الخُدْري: سعد بن مالك صحابي (١٢)، مات [سنة ٧٤]. أبو سعيد الخَرَّاز: أحمد بن عيسى (١٣) من المشايخ. أبو سعيد السِّيْرَافي: حسن بن عبد الله بن المزربان الحنفي (١٤)، من "النحاة"، مات [سنة ٣٦٨].
[٢١٩٣/ ٢٢٢٤] (ع) سعد بن مالك بن سِنان الأنصاري الخُدْري - بالدال المهملة بلا خلاف - أبو سعيد. وهو مشهور بالكنية - وكان من حقي أن أذكره في الكنى، ولكن تبعت من سبقني. قُتل أبوه مالك بن سنان الصحابي الخزرجي يوم أحد ﵁، وأولُ مشاهد ابنه أبي سعيد الخندق وقد رده ﵇ في أحد مع جماعة غيره، وغزا معه ﵇ اثنتى عشر
٢١٧٩ - ع: سَعْد بن مَالِك بن سِنَان الأنْصَارِيّ الخُدْرِيّ - بالدَّال المُهملَة - بلا خلاف أبو سَعِيد، وهو مَشْهُورٌ بالكنيَة، وكان من حَقِّي أن أذكره في الكنَى، ولكن تبعت مَنْ سَبَقَنِي، قُتِل أبوه مالك بن سِنَان الصَّحَابِيّ الخَزْرَجِيّ يوم أُحُدٍ ﵁، وأوَّل مشاهد ابنه أبي سَعِيد الخَنْدَق، وقد ر
Attribute
أبو سعيد الخدري أبو سعيد الخدري الصحابي، اسمه: سعد بن مالك. تقدم. • ٤ -
page 2598, entry [10618] · Provisional · Medium confidence
Attribute
أبو سعيد الخدري
page 2598, entry [10618] · Accepted · High confidence
Attribute
أبو سعيد الخدري
page 3679, entry [11260] · Accepted · High confidence
Identity
أبو سعيد الخدري
page 2598, entry [10618] · Accepted · High confidence
Identity
أبو سعيد الخدري
page 3679, entry [11260] · Accepted · High confidence
Reports From: أبي سعيد الخدري
1 source family witness · Accepted
Reports From: أبي سعيد الخدري
1 source family witness · Accepted
Reports From: أبي سعيد الخدري
1 source family witness · Accepted
Reports From: أبي سعيد الخدري
2 source family witnesses · Accepted
Reports From: أبي سعيد الخدري
2 source family witnesses · Accepted
Reports From: أبي سعيد الخدري
2 source family witnesses · Accepted
Reports From: أبي سعيد الخدري
1 source family witness · Accepted
Reports From: أبي سعيد الخدري
2 source family witnesses · Accepted
Reports From: أبي سعيد الخدري
1 source family witness · Accepted
Reports From: أبي سعيد الخدري
1 source family witness · Accepted
Showing 10 of 16 items here. Open the full narrator profile for the complete dossier.
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.
2 shared narrators
1 shared narrator
1 shared narrator
1 shared narrator
1 shared narrator
1 shared narrator
1 shared narrator
0 shared narrators
No shared resolved narrator identity is recorded in the public chains.
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
مَا كَانَ يُدْرِيهِ أَنَّهَا رُقْيَةٌ اقْسِمُوا وَاضْرِبُوا لِي بِسَهْمٍ مَعَكُمْ
Related wording
وَمَا يُدْرِيكَ أَنَّهَا رُقْيَةٌ أَصَبْتُمُ اقْسِمُوا وَاضْرِبُوا لِي مَعَكُمْ بِسَهْمٍ
Related wording
وَمَا أَدْرَاكَ أَنَّهَا رُقْيَةٌ، خُذُوهَا، وَاضْرِبُوا لِي بِسَهْمٍ
Related wording
وَمَا عَلِمْتَ أَنَّهَا رُقْيَةٌ اقْبِضُوا الْغَنَمَ وَاضْرِبُوا لِي مَعَكُمْ بِسَهْمٍ
Related wording
مِنْ أَيْنَ عَلِمْتُمْ أَنَّهَا رُقْيَةٌ أَحْسَنْتُمْ وَاضْرِبُوا لِي مَعَكُمْ بِسَهْمٍ
Related wording
وَمَا يُدْرِيكَ أَنَّهَا رُقْيَةٌ ثُمَّ قَالَ قَدْ أَصَبْتُمُ اقْسِمُوا وَاضْرِبُوا لِي مَعَكُمْ سَهْمًا
Related wording
مِنْ أَيْنَ عَلِمْتُمْ أَنَّهَا رُقْيَةٌ أَحْسَنْتُمُ اقْتَسِمُوا وَاضْرِبُوا لِي مَعَكُمْ بِسَهْمٍ
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أَوَ مَا عَلِمْتَ أَنَّهَا رُقْيَةٌ اقْتَسِمُوهَا وَاضْرِبُوا لِي مَعَكُمْ سَهْمًا
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إِنَّ أَحَقَّ مَا أَخَذْتُمْ عَلَيْهِ أَجْرًا كِتَابُ اللَّهِ
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Some of the companions of the Prophet (ﷺ) went on a journey till they reached some of the 'Arab tribes (at night). They asked the latter to treat them as their guests but they refused. The chief of that tribe was then bitten by a snake (or stung by a scorpion) and they tried their best to cure him but in vain. Some of them said (to the others), "Nothing has benefited him, will you go to the people who resided here at night, it may be that some of them might possess something (as treatment)," They went to the group of the companions (of the Prophet (ﷺ) ) and said, "Our chief has been bitten by a snake (or stung by a scorpion) and we have tried everything but he has not benefited. Have you got anything (useful)?" One of them replied, "Yes, by Allah! I can recite a Ruqya, but as you have refused to accept us as your guests, I will not recite the Ruqya for you unless you fix for us some wages for it." They agrees to pay them a flock of sheep. One of them then went and recited (Surat-ul-Fatiha): 'All the praises are for the Lord of the Worlds' and puffed over the chief who became all right as if he was released from a chain, and got up and started walking, showing no signs of sickness. They paid them what they agreed to pay. Some of them (i.e. the companions) then suggested to divide their earnings among themselves, but the one who performed the recitation said, "Do not divide them till we go to the Prophet (ﷺ) and narrate the whole story to him, and wait for his order." So, they went to Allah's Messenger (ﷺ) and narrated the story. Allah's Messenger (ﷺ) asked, "How did you come to know that Suratul- Fatiha was recited as Ruqya?" Then he added, "You have done the right thing. Divide (what you have earned) and assign a share for me as well." The Prophet (ﷺ) smiled thereupon.
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."
We landed at a place where a woman came to us and said: A scorpion has bitten the chief of the tribe. Is there any incantator amongst you? A person amongst us stood up (and went with her). We had no idea that he had been a good incantator but he practiced incantation with the help of Sura al-Fatiha and the (the chief) was all right. They gave him a flock of sheep and served us milk. We said (to him): Are you a good incantator. Thereupon he said: I did not do it but by the help of Sura al-Fatiha. He said: Do not drive (these goats) until we go to Allah's Messenger (ﷺ) and find out (whether it is permissible to accept (this reward of incantation). So we came to Allah's Messenger (ﷺ) and made a mention of that to him, whereupon he said: How did you come to know that this (Sura al-Fatiha) could be used as an incantation? So distribute them (amongst those who had been present there with him) and allocate a share of mine also.
"The Messenger of Allah (ﷺ) dispatched us on a military expedition. We camped with some people and asked them to entertain us but they did not entertain us. Their leader was stung so they came to us saying: 'Is there anyone among you who can treat a scorpion sting with Ruqyah?' I said: 'Yes I can. But I will not do any Ruqyah until you give us some sheep.' They said: 'Then we shall give you thirty sheep.' We accepted that,and I recited Al-Hamda [Lillah] seven times. He became better and we took the sheep." He said: "We became concerned about that being permissible and said: 'Do not be hasty until we reach the Messenger of Allah (ﷺ)." He said: "When we arrived with him I mentioned what I did to him. He(ﷺ)said: 'How did you know that it was a Ruqyah? Take the sheep, and assign me a share among you.'"