What is the ruling on supplicating with the phrase: "O You whose name is a remedy and whose remembrance is a cure"?

If a servant praises Allah in his supplication with what is appropriate for praise, derived from His Beautiful Names and Exalted Attributes, there is no harm in it. Everything that can be properly attributed to Allah as praise and commendation is from His Names, glory be to Him. It is permissible to supplicate using what is derived from His active attributes if it demonstrates His exclusivity to Allah, such as "Reliever of distress" (Fārij al-kurubāt) and "Helper in afflictions" (Mughīth al-lahafāt). However, what does not demonstrate His exclusivity to Allah is not permissible to supplicate with, such as "Hearer of sounds" (Sāmi‘ as-ṣawt) and "Precedent of what is gone" (Sābiq al-fawt). But "Clother of bones with flesh after death" (Kāsī al-‘iẓām laḥman ba‘d al-mawt) is permissible. One should not supplicate with names that are not appropriate to be mentioned as His, but it is permissible to report about Him using them, such as "Mawjūd" (Existent), "Shay’" (Thing), and "Wājib al-wujūd" (Necessary Existent). As for "Ad-Dalīl" (The Guide) and "As-Sātur" (The Concealer), it is permissible to supplicate with them when qualified, such as: "O Guide of the perplexed" (Yā Dalīl al-ḥā’irīn), and "O Concealer of flaws" (Yā Sātur al-‘awrāāt). And the saying "O He whose name is medicine and whose remembrance is a cure" (Yā man ismuhu dawā’ wa dhikruhu shifā’) is permissible; because there is no one other than Allah whose name is medicine and whose remembrance is a cure, for His Names and His remembrance are a cure for hearts and souls. Remembrance is the heart's cure and medicine, and heedlessness is its disease. And it is best in regular devotional practices to consistently use the transmitted supplications and remembrances.