for this complete and authentic witness, I have transferred it to this "al-Ṣaḥīḥah," and the statement of ʿUyainah ibn Baḍr at its end remains without a witness, but this does not harm; because it is not from the words of the infallible, especially since ʿUyainah was among those whose hearts were to be reconciled; see "al-Iṣābah." and perhaps this authentic ḥadīth is not contradicted by what Ibn Ḥibbān reported (2300-Mawārid) with his authentic isnād from ʿAwn ibn Abī Juḥayfah from his father who said: I entered upon the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) along with two men from Banī ʿĀmir, and he said: "Who are you?" We said: from Banī ʿĀmir, and he said: "Welcome to you, you are from me." It was also narrated by al-Bazzār (3/314/2831), Abū Yaʿlá (4/191/894), and al-Ṭabarānī (22/264-266). because it is definitively established in the sharīʿah that superiority is only through faith and righteous deeds, not through lineage and ancestry. So if a man is from a lesser, even blameworthy, tribe and a man from it believes, he deserves welcome and praise; unlike one from a praised tribe, if an individual from it is a disbeliever or sinner, he does not deserve praise, but rather blame and censure: (Indeed, the most noble of you in the sight of Allāh is the most righteous of you) (Sūrah al-Ḥujurāt, 49:13), "and whoever is slowed by his deeds will not be hastened by his lineage." It has another witness from the ḥadīth of Abū Hurayrah, raised [to the Prophet], with the wording: "Aslam and Ghifār, and something from Muzaynah and Juhaynah, or something from Juhaynah and Muzaynah are better..