As for Saʿīd (1)—he alone transmits this report—he is Abū ʿUthmān Saʿīd ibn Zabān ibn Fāʾid ibn Zabān, a descendant of Abū Hind. Abū Hind was the client of Ibn Bayāḍah and served as the Prophet’s ﷺ cupper.

al-Maqṭ is the plural of al-Maqāṭ, a word for “rope”; it seems to be a metathesis of al-Qimāṭ. Allah knows best.

I say: All of the foregoing is al-Qurṭubī’s statement, yet he passed over the ḥadith itself—and he had no right to remain silent, for it is exceedingly weak. Al-Dhahabī lists this same Saʿīd in al-Mīzān, naming his father Ziyād (with the lower-dotted yāʾ), and he cites for him several narrations with this identical chain, from his forefathers, from Abū Hind, as Prophetic (marfūʿ):

“Whoever is not content with My decree, let him seek a Lord other than Me.”

And likewise:

“Raisins are an excellent food: they strengthen the nerves, dispel fatigue, extinguish anger, sweeten the breath, remove phlegm, and clarify the complexion.”

Al-Azdī declared him “abandoned,” while Ibn Ḥibbān reproduced these reports and remarked, “I do not know where the fault lies—whether with him, his father, or his grandfather.”

It appears, moreover, that lanterns were not in common use during the Prophet’s ﷺ lifetime, neither in mosques nor in homes, save perhaps on the rarest occasions. To the best of my knowledge no authentic ḥadith establishes their presence; on the contrary, some narrations even deny it.