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العربية

Sunan an-Nasa'i 2847

Cupping For The Muhrim

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أَخْبَرَنَا مُحَمَّدُ بْنُ مَنْصُورٍ عَنْ سُفْيَانَ قَالَ أَنْبَأَنَا عَمْرُو بْنُ دِينَارٍ قَالَ سَمِعْتُ عَطَاءً قَالَ

سَمِعْتُ ابْنَ عَبَّاسٍ يَقُولُ احْتَجَمَ النَّبِيُّ ﷺ وَهُوَ مُحْرِمٌ ثُمَّ قَالَ بَعْدُ أَخْبَرَنِي طَاوُسٌ عَنِ ابْنِ عَبَّاسٍ يَقُولُ احْتَجَمَ النَّبِيُّ ﷺ وَهُوَ مُحْرِمٌ

Translation

Chain of narrators
  1. Muḥammad b. Manṣūr
  2. Sufyān
  3. ʿAmr b. Dīnār
  4. ʿAṭāʾ

"Prophet was treated by means of cupping when he was in Ihram." (Diaf) Chpater 93. Cupping To Treat The Muhrim For A Disease he Is Suffering From

Grades by grader

Abu GhuddahSahihfawazahmed0
Zubair Ali ZaiHasanAnother source records this grader as “Da'if” (sunnah.com).fawazahmed0
al-AlbaniSoundin صحيح سنن النسائي, p. 2847fawazahmed0, hadithunlocked

What scholars said about it

In their own words, as Hadith Unlocked records them. They are shown, not summarised into a grade.

  • الزيلعى

    مجمع على صحته

    machine translationThere is consensus on its authenticity (ṣiḥḥah).

    in سنن النسائي, p. 2849
  • يحيى القطان

    ضعفه

    machine translationHe considered him weak (ḍaʿīf).

    in سنن النسائي, p. 2849
  • Aḥmad b. Ḥanbal

    سألت أحمد بن حنبل عن حديث ابن عباس أن النبي عليه السلام احتجم وهو صائم محرم فقال ليس فيه صائم إنما هو محرم

    machine translationI asked Aḥmad b. Ḥanbal about the hadith of Ibn ʿAbbās that the Prophet, peace be upon him, had himself cupped while fasting and in a state of iḥrām. He said: "The word 'fasting' is not in it; it is only that he was in iḥrām."

    in سنن النسائي, p. 2849

Other narrations of this report

Sunan Ibn Majah 3485Musnad Ahmad 1923Sunan ad-Darimi 1860Sunan ad-Darimi 1862Sahih Ibn Hibban 4132al-Mu'jam al-Kabir (al-Tabarani) 11351

Narrators

  1. ʿAbdullāh b. ʿAbbās
    One of the Companions who narrated most prolifically (mukthirūn).d. 65 AH, or 67 AH, or 68 AH, also said: 69 AH, also said: 70 AH; also said: 73 AH
    عَبْدُ اللهِ بْنُ عَبَّاسٍأحد المكثرين من الصحابة
    سمعت
  2. ʿAṭāʾ b. Abī Rabāḥ
    Trustworthy (thiqah), a jurist (faqīh), virtuous, but he often narrated with omission of the Companion (irsāl); it is said that he changed (taghayyara) at the end of his life, though this was not frequent in himd. 112 AH, or 114 AH, or 115 AH, or 116 AH, or 117 AH
    عَطَاءًثقة فقيه ، فاضل لكنه كثير الإرسال ، وقيل : إنه تغير بآخره ، ولم يكثر ذلك منه
    سمعت
  3. ʿAmr b. Dīnār al-Athram
    trustworthy, precise (thiqah thabt)d. 125 AH, or 126 AH, or 129 AH, also said: 116 AH
    عَمْرُو بْنُ دِينَارٍثقة ثبت
    أنبأنا
  4. Sufyān b. ʿUyaynah
    Trustworthy (thiqah), a memorizer (ḥāfiẓ), a jurist (faqīh), an imam and a proof (ḥujjah), except that his memory changed towards the end of his life; he sometimes practiced concealment (tadlīs), but only from trustworthy narrators.d. 197 AH or 198 AH
    سُفْيَانَثقة حافظ فقيه , إمام حجة إلا أنه تغير حفظه بأخرة , وكان ربما دلس لكن عن الثقات
    عن
  5. Muḥammad b. Manṣūr
    trustworthy (thiqah)d. 252 AH
    مُحَمَّدُ بْنُ مَنْصُورٍثقة
    أخبرنا
  6. al-Nasāʾī
    the preserver (al-Ḥāfiẓ)d. 302 AH, or 303 AH
    النَّسَائِيُّالحافظ

Who each narrator was and how reliable, from hdith.com

Latin names and English verdicts with a dotted underline are machine translations, not reviewed.

Commentaries

Ḥāshiyat al-Suyūṭī on Tirmidhī

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