—his weakness—the wording of his narration is closer in meaning to that of al-Masʿūdī than is that of al-Dālānī, who corroborated him in al-Raqqāshī’s narration.

In sum, the correct view regarding the chain of transmission of this hadith is that it is from the musnad of Ibn Masʿūd, since everyone agrees on this, contrary to Abū Khālid al-Dālānī. As for its text, it is that of al-Masʿūdī, because of the corroboration we have mentioned for him, contrary to al-Raqqāshī. And Allah knows best.

I then found another corroborating narrator for al-Masʿūdī. Al-Baghawī said in the hadith of ʿAlī ibn al-Jaʿd (folio 97/1): “Abū al-Rabīʿ al-Zahrānī narrated to us; Abū Wakīʿ al-Jarrāḥ ibn Malīḥ narrated to us, from Qays ibn Muslim,” with the same chain and text. This is a sound chain; its narrators are trustworthy and are among Muslim’s narrators, though Abū Wakīʿ had slight weakness in his retention. Al-Ḥāfiẓ said of him: “Truthful, but liable to err.”

He also recorded it through Qays, from Qays ibn Muslim, as a mursal report, omitting Ibn Masʿūd, while mentioning that addition in the wording: “It is a remedy for every disease.”

Qays was Qays ibn al-Rabīʿ al-Asadī, who is likewise weak because of his poor retention.

He then recorded it through Ḥajjāj ibn Nuṣayr: “Shuʿbah narrated to us, from al-Rabīʿ ibn al-Rukayn ibn al-Rabīʿ, from Qays ibn Muslim,” like al-Raqqāshī’s narration in both chain and text. Ḥajjāj ibn Nuṣayr is weak.