I then do not know what led him to state categorically that the hadith is weak and not to strengthen it through its multiple chains of transmission, as is the well-known rule in hadith methodology. This is even assuming that the hadith of Buraydah is weak, for its weakness is not severe; nor is that of some of its corroborating reports which I had cited there and which he quoted from me while declaring them weak.

In my view, what led him to depart from this rule was his assumption that the hadith resembled some of the reprehensible—indeed, false—Sufi hadiths, such as: “Whoever falls in love, conceals it, and dies, dies a martyr.” The fact is that there is nothing of the sort in this hadith. Rather, it follows the established pattern found in hadiths concerning optimism and the prohibition of superstitious omens, including his statement (peace and blessings be upon him): “... and I like a good omen: a good word.” It was narrated by al-Bukhari, Muslim, and others, and its documentation has preceded under no. 786. For further benefit, see The Good Word (60—Chapter on Optimism and Superstitious Omens, pp. 125–127, with my documentation). *

4035—“If there is healing in anything, it is in an incision made by a cupping instrument, a draught of honey, or a cauterization applied to a pain; yet I dislike cauterization and do not approve of it.”

Ahmad narrated it in his Musnad (4/146), as did al-Tabarani in al-Muʿjam al-Kabīr (17/288–289) and al-Awsaṭ (9339), through ʿAbd Allāh ibn al-Walīd, from Abū al-Khayr, from ʿUqbah ibn ʿĀmir al-Juhanī, who said: The Messenger of Allah (peace and blessings be upon him) said: ... and he mentioned it.

I say: This is a good chain of transmission. Its narrators are trustworthy narrators of al-Bukhari and Muslim, apart from ʿAbd Allāh ibn al-Walīd—namely, Ibn Qays al-Tujībī al-Baṣrī. A number of trustworthy narrators transmitted from him, and Ibn Ḥibbān declared him trustworthy. Al-Dāraquṭnī said: “His reports are not to be taken into consideration.”