and from al-Masʿūdī, from Qays ibn Muslim, from Ṭāriq ibn Shihāb, from Ibn Masʿūd, attributed to the Companion with the first wording, but without mention of the cure. Al-Fākihī also recorded it in his Hadith (27/10) from al-Masʿūdī through this chain, but attributed it to the Prophet. Abū Isḥāq al-Ḥarbī likewise recorded it in Gharīb al-Ḥadīth (5/15/1). Al-Baghawī likewise recorded it in Hadith ʿAlī ibn al-Jaʿd (9/79/1), as did al-Haytham ibn Kulayb in his Musnad (84/2) and Ibn ʿAsākir in Tārīkh Dimashq (8/242/2), through several routes from Qays ibn Muslim, attributed to the Prophet with this wording.

Then al-Baghawī and Ibn ʿAsākir, as well as ʿAbd ibn Ḥumayd in al-Muntakhab min al-Musnad (65/2), recorded it through another route from Qays ibn Muslim, from Ṭāriq ibn Shihāb, attributed to the Prophet in mursal form, omitting Ibn Masʿūd. Ibn ʿAsākir said: “The preserved version is the one with the connected chain of transmission.”

I say: This is what I had deemed more likely previously under this hadith with another wording (no. 518). This tracing shows that the hadith, when attributed to the Prophet, has an authentic chain of transmission, since a group of reliable narrators concurred in transmitting it from Qays ibn Muslim, from Ṭāriq, from Ibn Masʿūd, attributed to the Prophet with the first wording. This is an authentic chain according to the conditions of the two Shaykhs.

As for the addition, although its chain of transmission is weak, a supporting report with similar wording has already preceded from the hadith of Mulaykah bint ʿAmr, attributed to the Prophet; see no. 1533. It has another supporting report, without mention of the meat, with the wording: “Use cow’s milk, for it is a cure, and its ghee is a medicine.” Abū Nuʿaym narrated it in al-Ṭibb, as cited in al-Juzʾ al-Muntaqā minhu (81–82), from Difāʿ ibn