(1) It is also reported from Abd al-Rahman ibn Abi Umayrah as a marfu report, traced back to the Prophet. Al-Busiri said: “Musaddad narrated it, and its transmitters are trustworthy. Abd al-Rahman ibn Abi Umayrah’s status as a Companion is disputed.” Mukhtasar Ithaf al-Sadah al-Maharah, no. 2858. I say: Abu Hatim, al-Bukhari, Ibn Sad, Ibn al-Sakan, Ibn Hibban, Ibn Hajar, and others affirmed that Abd al-Rahman ibn Abi Umayrah was a Companion. See al-Isabah, 4:287, Dar al-Kutub edition; al-Taqrib, pp. 593, 1254, Dar al-Asimah edition. It has a corroborating report from Abu Las al-Khuza'i, narrated by Ahmad, 4:221; al-Tabarani in al-Kabir, 22, nos. 837-838; and al-Hakim, 1:144. Ibn Hajar and al-Busiri deemed its chain weak because it includes Ibn Ishaq, who practiced tadlis and did not explicitly state that he heard the report. See Fath al-Bari, commentary on the heading of hadith no. 1468; Mukhtasar Ithaf al-Sadah al-Maharah, no. 2859. Al-Haythami said: “Ahmad and al-Tabarani narrated it through chains of transmission, the transmitters of one of which are those of the Sahih, apart from Muhammad ibn Ishaq; and he explicitly stated that he heard it.” Majma al-Zawa'id, 10:131. I say: Ibn Ishaq explicitly stated transmission in Ahmad and in al-Tabarani’s al-Kabir, 22, no. 838. (2) This is due to the Prophet’s statement: “Allah has not placed your cure in what He has forbidden to you.” It was narrated by Ahmad in al-Ashribah, no. 159; al-Tabarani, 23, no. 749; and Ibn Hibban, no. 1391, from Umm Salamah. Its chain includes Hassan ibn Mukhariq, whom no one besides Ibn Hibban declared trustworthy. Al-Bukhari also narrated it in the Book of Drinks, chapter “Drinks of Sweets and Honey,” no. 5614, as a suspended report, stated decisively, from Abd Allah ibn Masud.