Toggle above to switch between keyword search and direct hadith lookup
مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الرقى والتمائم
Book of Ruqyah and Amulets
مَنِ اسْتَطَاعَ أَنْ يَنْفَعَ أَخَاهُ فَلْيَفْعَلْ
Whoever is able to benefit his brother, let him do so
Mustadrak al-Hakim — Hadith 8482
اُردوEn
أخبرنا علي بن محمد بن عُقْبة الشَّيباني بالكوفة، حَدَّثَنَا إبراهيم بن إسحاق الزُّهري، حَدَّثَنَا مُحاضِر بن المُورِّع، حَدَّثَنَا الأعمش، عن أبي سفيان (2)، عن جابر بن عبد الله قال: جاء رجلٌ من الأنصار يقال له: عَمرو بن حَزْم، وكان يَرقِي من الحيّة، فقال: يا رسول الله، إنك نهيتَ عن الرُّقى وأنا أَرقي من الحيَّة، قال: "قُصَّها عليَّ"، فقصَّها، فقال: "لا بأسَ بهذه، هذه مَواثيقُ". قال: وجاء خالي من الأنصار، وكان يَرقي من العقرب، فقال: يا رسول الله، إنك نهيتَ عن الرُّقى، وأنا أَرقي من العقرب، قال: "مَن استطاع أن يَنفَعَ أخاه فليَفعَلْ" (3).
هذا حديث صحيح على شرط مسلم، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8277 - سكت عنه الذهبي في التلخيص
هذا حديث صحيح على شرط مسلم، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8277 - سكت عنه الذهبي في التلخيص
It is narrated from Sayyiduna Jabir bin Abdullah (may Allah be pleased with them both) that a man of the Ansar called Amr bin Hazm came; he used to recite ruqyah for snakebite. He said: O Messenger of Allah, you have forbidden ruqyah, while I recite ruqyah for snakebite. He (peace and blessings be upon him) said: "Recite it to me." He recited it, and he (peace and blessings be upon him) said: "There is no harm in this; these are covenants (mawathiq)." The narrator said: And my maternal uncle from the Ansar also came; he used to recite ruqyah for scorpion stings. He too said that you have forbidden ruqyah, and he (peace and blessings be upon him) said: "Whoever among you is able to benefit his brother, let him do so."
This hadith is sahih (authentic) on the condition of Muslim, but the two Shaykhs did not record it.
This hadith is sahih (authentic) on the condition of Muslim, but the two Shaykhs did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(2) تحرّف في نسخنا الخطية إلى: أبي السفر، والتصويب من "تلخيص الذهبي"، ومصادر التخريج ومنها "المنتخب من مسند عبد بن حميد" (1026) حيث رواه عن محاضرٍ نفسه، فسمي شيخ الأعمش أبا سفيان. وأما أبو السفر فإنه سعيد بن يحمد الهمداني، وهو ثقة من شيوخ الأعمش، إلا أنه لا تعرف له رواية عن جابر بن عبد الله.
Note / Clarification: In our manuscripts this name has been corrupted into "Abi al-Safar"; the correction was made from al-Dhahabi's "Talkhis" and the sources of takhrij, among them "al-Muntakhab min Musnad 'Abd bin Humayd" (1026), where he narrated it from Muhadir himself and named al-A'mash's shaykh "Abu Sufyan". As for "Abu al-Safar", he is Sa'id bin Yuhmid al-Hamdani; he is thiqah and one of al-A'mash's shaykhs, but no narration of his from Jabir bin 'Abd Allah is known.
(3) حديث قوي، وهذا إسناد حسن من أجل محاضر بن المورِّع، وقد توبع، وأبو سفيان - وهو طلحة بن نافع - لا بأس به قوي الحديث، وباقي رجاله ثقات.
Grading: The hadith is "qawi" (strong), and this chain is "hasan" because of Muhadir bin al-Muwarri', and he has been corroborated. Abu Sufyan (who is Talhah bin Nafi') is unobjectionable (la ba'sa bihi) and strong in hadith, and the rest of its narrators are thiqah.
وأخرجه مختصرًا أحمد 22 / (14231) و (14382)، ومسلم (2199) (62 - 63)، وابن ماجه (3515)، وابن حبان (6091) و (6097) من طرق عن الأعمش، عن أبي سفيان، به. فاستدراك الحاكم له ذهولٌ منه، فالحديث بنحوه بشطريه عند مسلم.
Corroborating chains and supporting reports: Ahmad 22/ (14231) and (14382), Muslim (2199) (62-63), Ibn Majah (3515), and Ibn Hibban (6091) and (6097) narrated it in abridged form through various routes from al-A'mash, from Abu Sufyan, with the same chain.
Important point: al-Hakim's adding it as a supplement (istidrak) is an "oversight" on his part, for this hadith, with both its parts, is found in similar wording in Muslim.
وأخرجه بنحوه أحمد 22 / (14584) و 23 / (15100) و (15102) و (15235)، ومسلم (2198) (60 - 61)، والنسائي (7498)، وابن حبان (532) و (6102) من طريق أبي الزبير، عن جابر بن عبد الله.
Corroborating chains and supporting reports: Ahmad 22/ (14584) and 23/ (15100), (15102) and (15235), Muslim (2198) (60-61), al-Nasa'i (7498), and Ibn Hibban (532) and (6102) narrated it in similar wording through the route of Abu al-Zubayr, from Jabir bin 'Abd Allah.
Note / Clarification: In our manuscripts this name has been corrupted into "Abi al-Safar"; the correction was made from al-Dhahabi's "Talkhis" and the sources of takhrij, among them "al-Muntakhab min Musnad 'Abd bin Humayd" (1026), where he narrated it from Muhadir himself and named al-A'mash's shaykh "Abu Sufyan". As for "Abu al-Safar", he is Sa'id bin Yuhmid al-Hamdani; he is thiqah and one of al-A'mash's shaykhs, but no narration of his from Jabir bin 'Abd Allah is known.
(3) حديث قوي، وهذا إسناد حسن من أجل محاضر بن المورِّع، وقد توبع، وأبو سفيان - وهو طلحة بن نافع - لا بأس به قوي الحديث، وباقي رجاله ثقات.
Grading: The hadith is "qawi" (strong), and this chain is "hasan" because of Muhadir bin al-Muwarri', and he has been corroborated. Abu Sufyan (who is Talhah bin Nafi') is unobjectionable (la ba'sa bihi) and strong in hadith, and the rest of its narrators are thiqah.
وأخرجه مختصرًا أحمد 22 / (14231) و (14382)، ومسلم (2199) (62 - 63)، وابن ماجه (3515)، وابن حبان (6091) و (6097) من طرق عن الأعمش، عن أبي سفيان، به. فاستدراك الحاكم له ذهولٌ منه، فالحديث بنحوه بشطريه عند مسلم.
Corroborating chains and supporting reports: Ahmad 22/ (14231) and (14382), Muslim (2199) (62-63), Ibn Majah (3515), and Ibn Hibban (6091) and (6097) narrated it in abridged form through various routes from al-A'mash, from Abu Sufyan, with the same chain.
Important point: al-Hakim's adding it as a supplement (istidrak) is an "oversight" on his part, for this hadith, with both its parts, is found in similar wording in Muslim.
وأخرجه بنحوه أحمد 22 / (14584) و 23 / (15100) و (15102) و (15235)، ومسلم (2198) (60 - 61)، والنسائي (7498)، وابن حبان (532) و (6102) من طريق أبي الزبير، عن جابر بن عبد الله.
Corroborating chains and supporting reports: Ahmad 22/ (14584) and 23/ (15100), (15102) and (15235), Muslim (2198) (60-61), al-Nasa'i (7498), and Ibn Hibban (532) and (6102) narrated it in similar wording through the route of Abu al-Zubayr, from Jabir bin 'Abd Allah.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 8482
