(Note): His wording in the hadith, “he performs ruqyah,” means that he performs it for someone else. This is indicated by al-Bukhari in his chapter heading, and al-Hafiz explained it accordingly. This is likewise how it appears in all the sources previously cited, including Ibn Abi Shaybah’s Musannaf, through whose route Ibn Majah received it, as stated above. Yet Ibn Majah has the wording, “he seeks refuge,” meaning that he himself—peace and blessings be upon him—does so; thus, the meaning differs. The first wording is the correct, preserved one.
It appears to be an old error, for it occurs in every copy of Ibn Majah that I have examined, such as the Indian Ihya al-Sunnah edition, the al-Taziyyah edition, and the editions of Abd al-Baqi and al-Azami. Perhaps it originated with one of the transmitters of Ibn Majah’s book, or with one of its copyists. Allah knows best. This wording also appears in the printed copies of Riyad al-Salihin that I have examined, including the edition of al-Maktab al-Islami, in which I edited the work and clarified the grades of its hadiths (no. 906), as “he visits,” referring to visiting the sick. The same also occurs in the text and commentary of Ibn Allan (3/381), entitled Dalil al-Falihin. So take heed, and do not be among the heedless.
2776 — “No Muslim who has two daughters under his care and treats them well for as long as they remain with him, or he with them, will fail to be admitted by them into Paradise.”
It was recorded by al-Bukhari in al-Adab al-Mufrad (p. 14), Ibn Majah (2/391), al-Hakim (4/178), Ahmad (nos. 2104 and 3424), Ibn Hibban (2043), and al-Diya in al-Mukhtarah (61/266/2–267/1), through the route of Shurahbil ibn Sa‘d, from Ibn Abbas, as a hadith traced back to the Prophet—peace and blessings be upon him—with this wording. Al-Hakim said: “Its chain of transmission is authentic.” Al-Dhahabi criticized this, saying: “I say: Shurahbil is very weak.”
Al-Dhahabi—may Allah have mercy on him—was correct, for this Shurahbil was criticized on two grounds: suspicion of dishonesty and confusion in his later narrations. In al-Mizan: