Daghfal al-Sadūsī, from ʿAbd al-Ḥamīd ibn Ṣayfī ibn Ṣuhayb, from his father, from his grandfather Ṣuhayb al-Khayr, attributed to the Prophet.

I say: This chain is acceptable as corroborative evidence, and it meets Ibn Ḥibbān’s criteria, for he declared all its narrators trustworthy, though there is disagreement regarding some of them.

Note: Ibn ʿAsākir alone added another objectionable addition in his narration, saying: “Use camel’s and cow’s milk…” He thus added the word “camel,” which does not occur at all—as far as I know—in any of the hadith’s routes or supporting reports. It is therefore an invalid addition. This is further confirmed by the fact that Ibn ʿAsākir narrated it through al-Baghawī’s route: “Muḥammad ibn Bakkār informed us; Qays ibn Muslim informed us,” with the same report. Yet al-Baghawī himself recorded it in the previously cited source through this very same chain, without the addition. Its invalidity is thus established. I would have liked to say that perhaps it was an addition by one of the copyists, but I found that al-Suyūṭī included the hadith with this addition in al-Jāmiʿ al-Ṣaghīr, citing Ibn ʿAsākir as its source. I therefore knew that it was established in Ibn ʿAsākir’s version; thus, it was an error made by one of its narrators between him and al-Baghawī. And Allah knows best.

1944 — “Allah favored Quraysh with seven distinctions: He favored them in that they worshipped Allah for ten years, when none but a Qurashī worshipped Him; He favored them by granting them victory on the Day of the Elephant while they were polytheists; He favored them in that a surah of the Quran was revealed concerning them, in which none besides them was included: ‘For the accustomed security of Quraysh’; and He favored them in that among them were prophethood, the caliphate, custody of the Kaʿbah, and the provision of water to the pilgrims.”