Anas bin Malik ﷺ was asked, "Did you used to consider cupping disliked for the fasting person?"He replied, "No, except because of the weakness it caused."Shababa added in his narration from Shuba, "During the time of the Prophet ﷺ."
سئل أنس بن مالك ﷺ: أكنتم تكرهون الحجامة للصائم؟ قال: لا، إلا من أجل الضعف. وزاد شبابة: حدثنا شعبة: على عهد النبي ﷺ.
Bukhari narrated it in the Book of Fasting (1940) from Adam bin Abu Iyas, who said, "Shuba narrated to us," he said, "I heard Thabit Banani say" (then he mentioned it).Bayhaqi narrated it (4/263) via the route of Adam, the teacher of Bukhari, "Shuba narrated to us, from Humayd," he said, "I heard Thabit Banani asking Anas bin Malik," then he mentioned the hadith. Bayhaqi said, "The correct version is what we narrated from Adam, for Abu Nadr narrated it from Shuba, from Humayd, just as we narrated." So he inserted "Humayd" between Shuba and Thabit.Ibn Turkmani said in response to Bayhaqi, "Bukhari stated explicitly in his narration that Shuba heard directly from Thabit. In the Sahihayn there are several hadiths narrated by him from Thabit, so it should be understood that he heard this hadith from Thabit without an intermediary on one occasion, and with an intermediary on another. This is more fitting than accusing Bukhari of an error."However, more than one scholar has stated explicitly that an omission occurred in Bukhari's chain of transmission, as Ibn Hajar mentions in Fath al-Bari (4/178), so refer to it.Ibn Hajar said, regarding the statement, "Shababa added, 'Shuba narrated to us,' 'during the time of the Prophet ﷺ.'" This suggests that Shababa's narration agrees with Adam's narration in both chain and text, except that Shababa added a detail confirming that it is directly attributed to the Prophet.Ibn Manda recorded Shababa's route in Gharaib Shuba, saying, "Muhammad bin Ahmad bin Hatim narrated to us, Abdullah bin Rawh narrated to us, Shababa narrated to us, Shuba narrated to us, from Qatada, from Abu Mutawakkil, from Abu Saeed." And with the same chain, from Shababa, from Shuba, from Humayd, from Anas, similarly.This confirms the correctness of the objection raised by Ismaili and those who followed him, and suggests that the flaw lies with someone other than Bukhari, since if Shababa's chain, as he had it, differed from Adam's chain, he would have made that clear, and this is plain, with no ambiguity in it. Allah knows best what is correct." End.