It was because of this complete, authentic corroborating report that I transferred it to this Ṣaḥīḥah collection. The statement of ʿUyaynah ibn Badr at its end, however, remains without a corroborating report; but that does no harm, since it is not the words of the infallible Prophet—especially as ʿUyaynah was among the mu’allafah qulubuhum (those whose hearts were to be reconciled). See al-Iṣābah.

Nor does it appear to conflict with the following authentic hadith, which Ibn Ḥibbān narrated (2300, Mawārid) through an authentic chain from ʿAwn ibn Abī Juḥayfah, from his father, who said:

“I entered upon the Prophet, peace and blessings be upon him, along with two men from Banū ʿĀmir. He asked, ‘Who are you?’

We replied, ‘We are from Banū ʿĀmir.’ He said, ‘Welcome to you; you are of me.’”

It was also narrated by al-Bazzār (3/314/2831), Abū Yaʿlā (4/191/894), and al-Ṭabarānī (22/264–266).

For it is established with certainty in the sacred law that superiority is solely by faith and righteous deeds, not by social standing or lineage. Thus, if a man belongs to an inferior tribe—even one that is condemned—and one of its members believes, he deserves welcome and praise. In contrast, if a man belongs to a tribe that is praised, but one of its members is an unbeliever or an immoral person, he does not deserve praise, but rather blame and disparagement: “Indeed, the most noble of you in the sight of Allah are the most God-fearing of you.” “Whoever is held back by his deeds will not be advanced by his lineage.” (1)

It also has another corroborating report from the hadith of Abū Hurayrah, attributed to the Prophet, with the wording:

“Aslam and Ghifār, and some of Muzaynah and Juhaynah—or some of Juhaynah and Muzaynah—are better