then I do not know what led him to assert the weakness of the ḥadīth and not strengthen it with its multiple isnāds, as is the well-known rule in the science of terminology?! This is assuming we accept the weakness of the ḥadīth of Buraydah, for its weakness is not severe, as well as some of its supporting evidences that I mentioned there, which he quoted from me as weakened. In my opinion, what led him to contradict the rule is his misconception that the ḥadīth resembles some of the rejected—indeed false—Ṣūfī ḥadīths, like the ḥadīth: "Whoever loves and conceals it and dies; dies a martyr"!! In reality, there is nothing of that sort in this ḥadīth; rather, it follows the path mentioned in the ḥadīths on optimism and the prohibition of pessimism, including his saying (ṣallá Allāhu ʿalayhi wa-sallam): ".. and I like good omens: a good word," narrated by the two Shaykhs and others, and its takhrīj has been previously mentioned under number (786). For further benefit, refer to "al-Kalim al-Ṭayyib" (60- Chapter on Optimism and Pessimism/ pp. 125-127- with my takhrīj). *

(If there is any healing in something, it is in the incision of a cupper, or a drink of honey, or a cauterization that affects pain, and I dislike cauterization and do not like it) narrated by Aḥmad in "his Musnad" (4/146), as well as al-Ṭabarānī in "al-Muʿjam al-Kabīr" (17/288-289), and in "al-Awsaṭ" (9339) through the route of ʿAbd Allāh ibn al-Walīd from Abū al-Khayr from ʿUqbah ibn ʿĀmir al-Juhanī who said: The Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) said: ... and he mentioned it. I said: This isnād is ḥasan, its men are trustworthy, the men of the two Shaykhs, except for ʿAbd Allāh ibn al-Walīd—who is Ibn Qays al-Tujībī al-Baṣrī—and a group of trustworthy narrators have narrated from him, and Ibn Ḥibbān declared him reliable. Al-Dāraqutnī said: "He is not considered reliable."