I say: Its narrators are trustworthy except for Abū al-Muthanná al-Juhanī, whom Ibn Ḥibbān included in "al-Thiqāt" (1/172), and Ibn Maʿīn said: "Trustworthy." As for Ibn al-Madīnī, he said: "Unknown." Al-Ḥāfiẓ said in "al-Taqrīb": "Acceptable." The ḥadīth was mentioned by al-Suyūṭī in two separate places in "al-Jāmiʿ al-Ṣaghīr," where he attributed its first part solely to al-Tirmidhī! He mentioned its other part with the wording: "The son of al-Qudaḥ from your mouth, then breathe." He said: "It was narrated by Samawayh in 'Fawāʾid' and al-Bayhaqī in 'al-Shuʿab'." Al-Manāwī criticized him for not attributing it to Mālik and al-Tirmidhī and for labeling it as ḥasan. He said: "It gives the impression that it is not authentic, but it is authentic, indeed it is ṣaḥīḥ. How could it not be, when it is from the ḥadīths of 'al-Muwaṭṭaʾ,' which, after the 'Ṣaḥīḥayn,' has nothing more authentic than it? Al-Tirmidhī said it is ḥasan ṣaḥīḥ, and al-Nawawī and other ḥadīth scholars agreed with him." I say: The closest to the principles is that it is ḥasan due to what you know of the condition of Abū al-Muthanná. Benefits of the ḥadīth: 1 - The prohibition of blowing into the drink. Al-Ḥāfiẓ said in "al-Fatḥ" (10/80): "There are several ḥadīths prohibiting blowing into the vessel, as well as prohibiting breathing into the vessel, because it might change due to the breath, either because the breather's mouth was altered by food, for example, or because it had been a long time since using the siwāk and rinsing, or because the breath ascends with the stomach's vapor, and blowing in all these conditions is more severe than breathing."