Mustadrak al-Hakim — Hadith 8497

(3) صحيح لغيره، مسكين بن بكير صدوق إلّا أنه كان يخطئ في حديث شعبة كما قال الإمام أحمد، وقد خالفه أصحاب شعبة في هذا الحديث فجعلوه عن الحسن - وهو البصري - مرسلًا ليس فيه أنس بن مالك كما سيأتي، وهو المحفوظ.
Grading: This hadith is "sahih li-ghayrihi". Technical note / Defect ('illah): The narrator "Miskin bin Bukayr" is saduq (truthful), but he used to make mistakes in the hadith of Shu'bah, as Imam Ahmad said. In this hadith Shu'bah's other students contradicted Miskin and narrated it from "al-Hasan" (that is, al-Hasan al-Basri) as "mursal", without mention of Anas bin Malik (may Allah be pleased with him) (as will come), and this mursal narration is the "preserved" (mahfuz) one.
محمد بن غالب: هو تمتام الحافظ، وأبو مسلم بن أبي شعيب: هو الحسن بن أحمد بن أبي شعيب، وأبو رجاء: اختلف في تسميته، فذكر المصنّف لاحقًا أنه مطر الورَّاق، وذكر البزار في "مسنده" أنه محمد بن سيف، وهو الذي اعتمده الحافظ المزي في "تهذيبه" 25/ 355، و الأول صدوق يخطئ، والثاني ثقة.
Technical note / Defect ('illah): Identification of the narrators in the chain: "Muhammad bin Ghalib" is "Tamtam al-Hafiz". "Abu Muslim bin Abi Shu'ayb" is "al-Hasan bin Ahmad bin Abi Shu'ayb". There is disagreement about the name of "Abu Raja'": the author mentioned later that he is "Matar al-Warraq", whereas al-Bazzar mentioned in his "Musnad" that he is "Muhammad bin Sayf", and Hafiz al-Mizzi relied on this (the view that he is Muhammad bin Sayf) in his "Tahdhib" (25/ 355). Important point: The first (Matar) is saduq but makes mistakes, while the second (Muhammad bin Sayf) is thiqah.
وأخرجه البزار (6709)، وأبو نعيم في "الحلية" 7/ 165 من طريق أبي موسى الحسن بن أبي شعيب، بهذا الإسناد.
Reference / Source: al-Bazzar (6709) and Abu Nu'aym in "al-Hilyah" (7/ 165) narrated it through the route of Abu Musa al-Hasan bin Abi Shu'ayb, with this same chain.
ورواه مرسلًا عن شعبةَ غندرٌ محمد بن جعفر كما ذكر أبو نعيم في "الحلية"، وسفيان بن عيينة وأبو أسامة حماد بن أسامة عند ابن أبي شيبة في "مصنفه" 8/ 29، وعلي بن الجعد عند أبي داود في "المراسيل" (453)، وهو المحفوظ.
Details of the narration: Ghundar (Muhammad bin Ja'far) narrated it from Shu'bah as "mursal", as Abu Nu'aym mentioned in "al-Hilyah". Likewise Sufyan bin 'Uyaynah and Abu Usamah (Hammad bin Usamah), as found in Ibn Abi Shaybah's "Musannaf" (8/ 29), and 'Ali bin al-Ja'd, as found in Abu Dawud's "al-Marasil" (453), narrated it (as mursal), and this is the "preserved" (mahfuz) version.
وذكر ابن أبي حاتم في "علل الحديث" (2393) أنه سأل أباه عن حديث مسكين بن بكير عن شعبة موصولًا، فخطّأه وقال: هذا من كلام الحسن وقِيلِهِ.
Technical note / Defect ('illah): Ibn Abi Hatim mentioned in "'Ilal al-Hadith" (2393) that he asked his father (Abu Hatim al-Razi) about the "mawsul" hadith of Miskin bin Bukayr from Shu'bah, and he judged it to be an error and said: "This is the speech of al-Hasan al-Basri and his own saying."
ويشهد له حديث جابر بن عبد الله عند أحمد 22/ (14135) وأبي داود (3868)، وإسناده صحيح.
Corroborating chains and supporting reports: This hadith is supported (as a shahid) by the hadith of Jabir bin 'Abd Allah (may Allah be pleased with him), found in Musnad Ahmad (22/ 14135) and Abu Dawud (3868), and its chain is sahih.
والنُّشْرة، قال الخطّابي: ضربٌ من الرُّقية والعلاج يُعالَج به من كان يُظَن به مسّ الجن، وسُميت نشرةً لأنَّهُ يُنشَر بها عنه؛ أي: يُحَلُّ عنه ما خامَرَه من الداء. وانظر بقية الشرح عليه في تحقيقنا لـ "سنن أبي داود".
General principle: Explaining the word "al-nushrah", al-Khattabi says: "It is a kind of ruqyah and treatment by which a person thought to be touched by the jinn is treated. It is called 'nushrah' because by it the illness is untied (removed) from the patient; that is, the illness that has penetrated him is undone." Note / Clarification: See the rest of its explanation in our edition (tahqiq) of "Sunan Abi Dawud".