it has a second witness from the ḥadīth of Umm Salamah, elevated [to the Prophet], and a third suspended on Ibn Masʿūd, both of which have been previously extracted under ḥadīth (1633). The suspended one has a sound isnād, and the one before it is potentially ḥasan, for there is no one among its narrators except a trustworthy individual, except that Ḥassān ibn Mukhāriq was not deemed trustworthy by anyone other than Ibn Ḥibbān (4/163 and 6/223). Two trustworthy narrators reported from him, along with his being a follower, as I have concluded in "Taysīr al-Intifāʿ." Therefore, it has become clear to me that the ḥadīth, with all these paths combined, is at least ḥasan, especially since the prohibition of seeking treatment with unlawful and impure substances has been established, as I have clarified in the aforementioned place. And Allāh knows best. (Note) The ḥadīth of Ibn Sīrīn from Abū Hurayrah previously mentioned from the narration of Abū Nuʿaym has been attributed to him by al-Suyūṭī in "al-Jāmiʿ al-Kabīr" from Ibn Sīrīn as mursal, without mentioning Abū Hurayrah. I do not know if the connection to him was omitted from the version of "al-Ṭibb" that al-Suyūṭī quoted from, or if it is an addition from some copyists in our version. And Allāh knows best.

- "Whoever takes in an orphan, whether his own or someone else's, until Allāh enriches him, Paradise is obligatory for him." It was recorded by al-Ṭabarānī in "al-Awsaṭ" (2/26/1/5477): Muḥammad ibn Aḥmad ibn Abī Khaythamah narrated to us, saying: al-Qāsim ibn Saʿīd narrated to us from al-Musayyib ibn Sharīk, who said: al-Haytham Abū (original: ibn) Saʿīd narrated to us, saying: ʿAbd Allāh ibn Tamīm ibn Ṭarafah narrated to us from his father from ʿAdī ibn Ḥātim, elevated [to the Prophet]. And he said: "ʿAbd Allāh ibn Tamīm ibn Ṭarafah did not narrate any ḥadīth except this one, and it is not narrated from ʿAdī except through this isnād, which was uniquely narrated by al-Qāsim ibn Saʿīd from al-Musayyib ibn Sharīk."