[Machine] The Messenger of Allah ﷺ decreed that the oath is in favor of the one who is being accused, and he said, "If people were given what they claim, people would claim the lives and properties of others. Therefore, recite upon them, 'Indeed, those who exchange the covenant of Allah and their oaths for a small price, they will have no portion in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment.' " [Al-Imran: 77] So he recited it to them and they confessed, so he informed him and explained it.  

أَنَّ رَسُولَ اللهِ ﷺ قَضَى أَنَّ الْيَمِينَ عَلَى الْمُدَّعَى عَلَيْهِ وَقَالَ لَوْ أَنَّ النَّاسَ أُعْطُوا بِدَعْوَاهُمْ لَادَّعَى نَاسٌ دِمَاءَ نَاسٍ وَأَمْوَالَهُمُ ادْعُهَا فَاقْرَأْ عَلَيْهَا {إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا أُولَئِكَ لَا خَلَاقَ لَهُمْ فِي الْآخِرَةِ وَلَا يُكَلِّمُهُمُ اللهُ وَلَا يَنْظُرُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ وَلَا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ} [آل عمران 77] فَقَرَأَ عَلَيْهِنَّ فَاعْتَرَفَتْ فَبَلَغَهُ فَسَّرَهُ  

[Machine] Narrated by the Prophet ﷺ : "Whoever has taken unjustly from his brother anything of his honor or wealth, let him settle it with him before there comes a day when he shall have no dinar nor dirham. If he has done good deeds, the value of his misdeeds will be deducted from it. But if he has no good deeds, the sins of his companion will be loaded onto him."  

عَنِ النَّبِيِّ ﷺ قَالَ مَنْ كَانَتْ عِنْدَهُ مَظْلِمَةٌ مِنْ أَخِيهِ مِنْ عِرْضِهِ أَوْ مَالِهِ فَلْيُحَلِلْهَا مِنْ صَاحِبِهِ مِنْ قَبْلِ أَنْ يُؤْخَذَ مِنْهُ حِينَ لَا يَكُونُ دِينَارٌ وَلَا دِرْهَمٌ فَإِنْ كَانَ لَهُ عَمَلٌ صَالِحٌ أُخِذَ مِنْهُ بِقَدْرِ مَظْلَمَتِهِ وَإِنْ لَمْ يَكُنْ لَهُ أُخِذَ مِنْ سَيِّئَاتِ صَاحِبِهِ فَحُمِلَتْ عَلَيْهِ  

Messenger of Allah, purify me, whereupon he said: Woe be upon you, go back, ask forgiveness of Allah and turn to Him in repentance. He (the narrator) said that he went back not far, then came and said: Messenger of Allah, purify me. whereupon Messenger of Allah ﷺ said: Woe be upon you, go back and ask forgiveness of Allah and turn to Him in repentance. He (the narrator) said that he went back not far, when he came and said: Messenger of Allah, purify me. Allah's Apostle ﷺ said as he had said before. When it was the fourth time, Messenger of Allah (may, peace be upon him) said: From what am I to purify you? He said: From adultery, Messenger of Allah ﷺ asked if he had been mad. He was informed that he was not mad. He said: Has he drunk wine? A person stood up and smelt his breath but noticed no smell of wine. Thereupon Messenger of Allah ﷺ said: Have you committed adultery? He said: Yes. He made pronouncement about him and he was stoned to death. The people had been (divided) into two groups about him (Ma'iz). One of them said: He has been undone for his sins had encompassed him, whereas another said: There is no repentance more excellent than the repentance of Ma'iz, for he came to Allah's Apostle ﷺ and placing his hand in his (in the Holy Prophet's) hand said: Kill me with stones. (This controversy about Ma'iz) remained for two or three days. Then came Messenger of Allah ﷺ to them (his Companions) as they were sitting. He greeted them with salutation and then sat down and said: Ask forgiveness for Ma'iz b. Malik. They said: May Allah forgive Ma'iz b. Malik. Thereupon Messenger of Allah ﷺ said: He (Ma'iz) has made such a repentance that if that were to be divided among a people, it would have been enough for all of them. He (the narrator) said: Then a woman of Ghamid, a branch of Azd, came to him and said: Messenger of of Allah, purify me, whereupon he said: Woe be upon you; go back and beg forgiveness from Allah and turn to Him in repentance. She said: I find that you intend to send me back as you sent back Ma'iz. b. Malik. He (the Holy, Prophet) said: What has happened to you? She said that she had become pregnant as a result of fornication. He (the Holy Prophet) said: Is it you (who has done that)? She said: Yes. He (the Holy Prophet) said to her: (You will not be punished) until you deliver what is there in your womb. One of the Ansar became responsible for her until she was delivered (of the child). He (that Ansari) came to Allah's Apostle ﷺ and said the woman of Ghamid has given birth to a child. He (the Holy Prophet) said: In that case we shall not stone her and so leave her infant with none to suckle him. One of the Ansar got up and said: Allah's Apostle, let the responsibility of his suckling be upon me. She was then stoned to death. (Using translation from Muslim 1695a)   

جَاءَ مَاعِزُ بْنُ مَالِكٍ ؓ إِلَى النَّبِيِّ ﷺ فَقَالَ يَا رَسُولَ اللهِ طَهِّرْنِي فَقَالَ رَسُولُ اللهِ ﷺ وَيْحَكَ ارْجِعْ فَاسْتَغْفَرِ اللهَ وَتُبْ إِلَيْهِ فَرَجَعَ غَيْرَ بَعِيدٍ ثُمَّ جَاءَ فَقَالَ يَا رَسُولَ اللهِ طَهِّرْنِي فَقَالَ لَهُ النَّبِيُّ ﷺ ارْجِعْ فَاسْتَغْفَرِ اللهَ وَتُبْ إِلَيْهِ فَرَجَعَ غَيْرَ بَعِيدٍ ثُمَّ جَاءَ فَقَالَ يَا رَسُولَ اللهِ طَهِّرْنِي فَقَالَ لَهُ النَّبِيُّ ﷺ مِثْلَ ذَلِكَ حَتَّى إِذَا كَانَتِ الرَّابِعَةُ قَالَ لَهُ النَّبِيُّ ﷺ مِمَّ أُطَهِّرُكَ؟ قَالَ مِنَ الزِّنَا فَسَأَلَ النَّبِيُّ ﷺ أَبِهِ جُنُونٌ؟ فَأُخْبِرَ أَنَّهُ لَيْسَ بِمَجْنُونٍ فَقَالَ أَشَرِبْتَ خَمْرًا؟ فَقَامَ رَجُلٌ فَاسْتَنْكَهَهُ فَلَمْ يَجِدْ مِنْهُ رِيحَ خَمْرٍ فَقَالَ النَّبِيُّ ﷺ أَثَيِّبٌ أَنْتَ؟ قَالَ نَعَمْ فَأَمَرَ بِهِ النَّبِيُّ ﷺ فَرُجِمَ وَكَانَ النَّاسُ فِيهِ فِرْقَتَيْنِ قَائِلٌ يَقُولُ قَدْ هَلَكَ مَاعِزٌ عَلَى أَسْوَأِ عَمَلِهِ لَقَدْ أَحَاطَتْ بِهِ خَطِيئَتُهُ وَقَائِلٌ يَقُولُ مَا تَوْبَةٌ أَفْضَلَ مَنْ تَوْبَةِ مَاعِزٍ إِنْ جَاءَ إِلَى رَسُولِ اللهِ ﷺ فَوَضَعَ يَدَهُ فِي يَدِهِ ثُمَّ قَالَ اقْتُلْنِي بِالْحِجَارَةِ قَالَ فَلَبِثُوا بِذَلِكَ يَوْمَيْنِ أَوْ ثَلَاثَةً ثُمَّ جَاءَ النَّبِيُّ ﷺ وَهُمْ جُلُوسٌ فَسَلَّمَ ثُمَّ جَلَسَ فَقَالَ اسْتَغْفِرُوا لِمَاعِزِ بْنِ مَالِكٍ قَالَ فَقَالُوا غَفَرَ اللهُ لِمَاعِزِ بْنِ مَالِكٍ فَقَالَ النَّبِيُّ ﷺ لَقَدْ تَابَ تَوْبَةً لَوْ قُسِمَتْ بَيْنَ أُمَّةٍ لَوَسِعَتْهَا 11449 قَالَ ثُمَّ جَاءَتْهُ امْرَأَةٌ مِنْ غَامِدٍ مِنَ الْأَزْدِ فَقَالَتْ يَا رَسُولَ اللهِ طَهِّرْنِي فَقَالَ وَيْحَكِ ارْجِعِي فَاسْتَغْفِرِي اللهَ وَتُوبِي إِلَيْهِ فَقَالَتْ لَعَلَّكَ تُرِيدُ أَنْ تَرُدَّنِي كَمَا رَدَدْتَ مَاعِزَ بْنَ مَالِكٍ؟ فَقَالَ وَمَا ذَاكَ؟ قَالَتْ إِنِّي حُبْلَى مِنَ الزِّنَا قَالَ أَثَيِّبٌ أَنْتِ؟ قَالَتْ نَعَمْ قَالَ إِذًا لَا نَرْجُمُكِ حَتَّى تَضَعِي مَا فِي بَطْنِكِ قَالَ وَكَفَلَهَا رَجُلٌ مِنَ الْأَنْصَارِ حَتَّى وَضَعَتْ فَأَتَى النَّبِيَّ ﷺ فَقَالَ قَدْ وَضَعَتِ الْغَامِدِيَّةُ قَالَ إِذًا لَا نَرْجُمُهَا وَنَدَعُ وَلَدَهَا صَغِيرًا لَيْسَ لَهُ مَنْ تُرْضِعُهُ فَقَامَ رَجُلٌ مِنَ الْأَنْصَارِ فَقَالَ إِلِيَّ إِرْضَاعُهُ يَا نَبِيَّ اللهِ فَرَجَمَهَا  

[Machine] And about Zaid bin Khalid al-Juhani, he narrated that they informed him about the story of the two men who had a dispute and presented it to the Messenger of Allah ﷺ . He ordered Unais al-Aslami to go to the other man's wife, and if she confessed, then she would be stoned, and if she denied, then she would be free from punishment.  

وَعَنْ زَيْدِ بْنِ خَالِدٍ الْجُهَنِيِّ أَنَّهُمَا أَخْبَرَاهُ فِي قِصَّةِ الرَّجُلَيْنِ اخْتَصَمَا إِلَى رَسُولِ اللهِ ﷺ وَأَمَرَ أُنَيْسًا الْأَسْلَمِيَّ أَنْ يَأْتِيَ امْرَأَةَ الْآخَرِ فَإِنِ اعْتَرَفَتْ رَجَمَهَا فَاعْتَرَفَتْ فَرَجَمَهَا  

[Machine] "A girl was found with her head between two rocks, so she was brought to the Prophet Muhammad ﷺ . It was asked, 'Who did this to you? Was it so-and-so or so-and-so?' until the Jew was mentioned. She nodded with her head, so he was brought and confessed. The Prophet ﷺ ordered for him and his head to be secured between two rocks."  

أَنَّ جَارِيَةً وُجِدَ رَأْسُهَا بَيْنَ حَجَرَيْنِ فَجِيءَ بِهَا إِلَى النَّبِيِّ ﷺ فَقِيلَ مَنْ فَعَلَ بِكِ هَذَا أَفُلَانٌ أَفُلَانٌ؟ حَتَّى سَمَّى الْيَهُودِيَّ فَأَوْمَأَتْ بِرَأْسِهَا فَبَعَثَ إِلَى الْيَهُودِيِّ فَجِيءَ بِهِ فَاعْتَرَفَ قَالَ فَأَمَرَ بِهِ النَّبِيُّ ﷺ فَرُضَّ رَأْسُهُ بَيْنَ حَجَرَيْنِ  

[Machine] Her cousin's son testified against you.  

لَهُ شَهِدَ عَلَيْكَ ابْنُ أُخْتِ خَالَتِكَ  

The Prophet ﷺ said: There are three (persons) whose actions are not recorded: a sleeper till he awakes, a boy till he reaches puberty, and a lunatic till he comes to reason. Abu Dawud said: Ibn Juraij has transmitted it from Al-Qasim b. Yazid on the authority of 'Ali from the Prophet ﷺ. This version adds: "and an old man who is feeble-minded." (Using translation from Abū Dāʾūd 4403)   

عَنِ النَّبِيِّ ﷺ رُفِعَ الْقَلَمُ عَنْ ثَلَاثَةٍ عَنِ الصَّبِيِّ حَتَّى يَحْتَلِمَ وَعَنِ الْمَعْتُوهِ حَتَّى يُفِيقَ وَعَنِ النَّائِمِ حَتَّى يَسْتَيْقِظَ  

[Machine] The Messenger of Allah ﷺ said, "Errors, forgetfulness, and things done under compulsion are all forgiven for my Ummah."  

قَالَ رَسُولُ اللهِ ﷺ وُضِعَ عَنْ أُمَّتِي الْخَطَأُ وَالنِّسْيَانُ وَمَا اسْتُكْرِهُوا عَلَيْهِ وَكَذَلِكَ  

[Machine] And Abu al-Qasim ﷺ said, "To Allah there are ninety-nine names, one hundred less one. Whoever enumerates them will enter paradise. Verily, He is Odd (one) and He loves odd numbers."  

وَقَالَ أَبُو الْقَاسِمِ ﷺ لِلَّهِ ﷻ تِسْعَةٌ وَتِسْعُونَ اسْمًا مِائَةٌ إِلَّا وَاحِدًا مَنْ أَحْصَاهَا دَخَلَ الْجَنَّةَ إِنَّهُ وِتْرٌ يُحِبُّ الْوِتْرَ  

[Machine] If the patient confirms to the inheritor or to someone other than the inheritor, it is permissible. It has been reported from Abu Yahya Al-Saji that he said: It was narrated from Al-Hasan, Ata, and Umar Ibn Abdul Aziz that their affirmation is valid. Al-Bukhari said, and Al-Hasan said: "The most deserving of what a man is believed in is on the last day of this world and the first day of the hereafter." Al-Bukhari said, and Rafa'a Ibn Khadeej said: "Do not reveal the secrets of trustworthiness that have been closed to it." He also said: "Some people say that it is not permissible to confirm it due to having bad thoughts about the inheritance, and the Prophet ﷺ warned against suspicion, for indeed, suspicion is the most untruthful speech." And the wealth of Muslims is not permissible to be taken based on the saying of the Prophet ﷺ , "The sign of a hypocrite when he is entrusted he betrays." And Allah the Almighty said, "Indeed, Allah commands you to render trusts to whom they are due." [Quran 4:58] So He did not specify an inheritor or anyone else.  

إِنْ أَقَرَّ الْمَرِيضُ لِوَارِثٍ أَوْ لِغَيْرِ وَارِثٍ جَازَ وَبَلَغَنِي عَنْ أَبِي يَحْيَى السَّاجِيِّ أَنَّهُ قَالَ رُوِيَ عَنِ الْحَسَنِ وَعَطَاءٍ وَعُمَرَ بْنِ عَبْدِ الْعَزِيزِ أَنَّ إِقْرَارَهُ جَائِزٌ قَالَ الْبُخَارِيُّ وَقَالَ الْحَسَنُ أَحَقُّ مَا يَصْدُقُ بِهِ الرَّجُلُ آخِرُ يَوْمٍ مِنَ الدُّنْيَا وَأَوَّلُ يَوْمٍ مِنَ الْآخِرَةِ قَالَ الْبُخَارِيُّ وَأَوْصَى رَافِعُ بْنُ خَدِيجٍ أَنْ لَا تَكْشِفَ الْفَزَارِيَّةُ عَمَّا أُغْلِقَ عَلَيْهِ بَابُهَا قَالَ وَقَالَ بَعْضُ النَّاسِ لَا يَجُوزُ إِقْرَارُهُ لِسُوءِ الظَّنِّ بِالْوَرَثَةِ وَقَدْ قَالَ النَّبِيُّ ﷺ إِيَّاكُمْ وَالظَّنَّ؛ فَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيثِ وَلَا يَحِلُّ مَالُ الْمُسْلِمِينَ لِقَوْلِ النَّبِيِّ ﷺ آيَةُ الْمُنَافِقِ إِذَا اؤْتُمِنَ خَانَ وَقَالَ اللهُ تَعَالَى {إِنَّ اللهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَمَانَاتِ إِلَى أَهْلِهَا} [النساء 58] فَلَمْ يَخُصَّ وَارِثًا وَلَا غَيْرَهُ  

The Prophet ﷺ said, "Beware of suspicion, for suspicion is the worst of false tales; and do not look for the others' faults and do not spy, and do not be jealous of one another, and do not desert (cut your relation with) one another, and do not hate one another; and O Allah's worshipers! Be brothers (as Allah has ordered you!") (Using translation from Bukhārī 6064)   

أَنَّ رَسُولَ اللهِ ﷺ قَالَ إِيَّاكُمْ وَالظَّنَّ؛ فَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيثِ وَلَا تَحَسَّسُوا وَلَا تَجَسَّسُوا وَلَا تَنَافَسُوا وَلَا تَحَاسَدُوا وَلَا تَبَاغَضُوا وَلَا تَدَابَرُوا وَكُونُوا عِبَادَ اللهِ إِخْوَانًا  

[Machine] The Messenger of Allah ﷺ said: The signs of a hypocrite are three: when he speaks, he lies; when he makes a promise, he breaks it; and when he is entrusted with something, he betrays it.  

أَنَّ رَسُولَ اللهِ ﷺ قَالَ آيَةُ الْمُنَافِقِ ثَلَاثٌ إِذَا حَدَّثَ كَذَبَ وَإِذَا اؤْتُمِنَ خَانَ وَإِذَا وَعَدَ أَخْلَفَ  

[Machine] The Prophet ﷺ said, "There is no will for the heir, and no acceptance of debt." Abu Bakr ibn al-Harith al-Faqih narrated to us, Abu Muhammad ibn Hayyan narrated to us, Abu Abdur Rahman al-Muqri narrated to us, Ash'ath ibn Shaddad al-Khurasani narrated to him, Yahya ibn Yahya narrated to him, Nu'uh ibn Darraj mentioned it, and he mentioned Jabir. Abu Abdur Rahman narrated to us about it in another place, and he did not mention Jabir. The Shaykh narrated it, and Abbad ibn Kathir narrated it from Nu'uh, but he did not mention Jabir. So its narrator is disconnected and weak, and cannot be relied upon for something similar to it. 11460 Abu Abdullah al-Hafidh informed us, Abu Abbas Muhammad ibn Ya'qub narrated to us, he said, "I heard Abbas al-Dawri saying, 'I heard Yahya ibn Ma'in saying, 'Nu'uh ibn Darraj is a lier and evil. He claimed to have spent years while being blind.' And he said in another place, 'Three years,' and he did not inform the people that he was blind because of his lying.' He said, 'And he did not know the hadith, nor did he excel in anything.'" 11461 Abu Abdullah al-Hafidh informed us, Abu al-Walid narrated to us, Al-Sarraj narrated to us, Ziyad ibn Ayyub narrated to us, from Hushaym, from Khalid al-Hadda, from Ibn Sirin, from Shurayh, that he did not allow that for the heir.  

قَالَ النَّبِيُّ ﷺ لَا وَصِيَّةَ لِوَارِثٍ وَلَا إِقْرَارَ بِدَيْنٍ فَحَدَّثْنَاهُ أَبُو بَكْرِ بْنُ الْحَارِثِ الْفَقِيهُ ثنا أَبُو مُحَمَّدِ بْنُ حَيَّانَ ثنا أَبُو عَبْدِ الرَّحْمَنِ الْمُقْرِئُ ثنا أَشْعَثُ بْنُ شَدَّادٍ هُوَ الْخُرَاسَانِيُّ ثنا يَحْيَى بْنُ يَحْيَى ثنا نُوحُ بْنُ دَرَّاجٍ فَذَكَرَهُ وَذَكَرَ جَابِرًا قَالَ أَبُو عَبْدِ الرَّحْمَنِ حَدَّثَنَا بِهِ فِي مَوْضِعٍ آخَرَ وَلَمْ يَذْكُرْ جَابِرًا قَالَ الشَّيْخُ وَرَوَاهُ عَبَّادُ بْنُ كَثِيرٍ عَنْ نُوحٍ فَلَمْ يَذْكُرْ جَابِرًا فَهُوَ مُنْقَطِعٌ رَاوِيهِ ضَعِيفٌ لَا يُحْتَجُّ بِمِثْلِهِ 11460 أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ ثنا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ قَالَ سَمِعْتُ الْعَبَّاسَ الدُّورِيَّ يَقُولُ سَمِعْتُ يَحْيَى بْنَ مَعِينٍ يَقُولُ نُوحُ بْنُ دَرَّاجٍ كَذَّابٌ خَبِيثٌ قَضَى سِنِينَ وَهُوَ أَعْمَى وَقَالَ فِي مَوْضِعٍ آخَرَ ثَلَاثَ سِنِينَ وَكَانَ لَا يُخْبِرُ النَّاسَ أَنَّهُ أَعْمَى مِنْ خُبْثِهِ قَالَ وَلَمْ يَكُنْ يَدْرِي مَا الْحَدِيثُ وَلَا يُحْسِنُ شَيْئًا 11461 أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ ثنا أَبُو الْوَلِيدِ ثنا السَّرَّاجُ ثنا زِيَادُ بْنُ أَيُّوبَ عَنْ هُشَيْمٍ عَنْ خَالِدٍ الْحَذَّاءِ عَنِ ابْنِ سِيرِينَ عَنْ شُرَيْحٍ أَنَّهُ كَانَ لَا يُجِيزُ ذَلِكَ لِلْوَارِثِ  

[Machine] Two men testified before him, one testified to 1,300 and the other testified to 1,000, so he ruled against him with 1,000. He said, "You rule against me when their testimonies differ?" He said, "1,000 is correct." Sulaiman said, "Indeed, they agreed upon 1,000."  

شَهِدَ عِنْدَهُ رَجُلَانِ شَهِدَ أَحَدُهُمَا عَلَى أَلْفٍ وَثَلَاثِمِائَةٍ وَشَهِدَ الْآخَرُ عَلَى أَلْفٍ فَقَضَى عَلَيْهِ بِأَلْفٍ فَقَالَ تَقْضِي عَلَيَّ وَقَدِ اخْتَلَفَتْ شَهَادَتُهُمَا؟ قَالَ اسْتَقَامَتْ عَلَى أَلْفٍ وَقَالَ سُلَيْمَانُ إِنَّهُمَا قَدِ اجْتَمَعَا عَلَى أَلْفٍ  

ʿUtba bin Abi Waqqas authorized his brother Saʿd bin Abi Waqqas to take the son of the slave-girl of Zamʿa into his custody, telling him that the boy was his own (illegal) son. When Messenger of Allah ﷺ went (to Mecca) at the time of the Conquest, Saʿd took the son of the slave-girl of Zamʿa to Messenger of Allah ﷺ and also brought 'Abu bin Zamʿa with him and said, "O Messenger of Allah ﷺ! This is the son of my brother ʿUtba who authorized me to take him into my custody." 'Abu bin Zamʿa said, "O Messenger of Allah ﷺ! He is my brother, the son of Zamʿa's slave-girl and he was born on his bed." Messenger of Allah ﷺ looked at the son of the slave-girl of Zamʿa and noticed much resemblance (to ʿUtba). Messenger of Allah ﷺ said, "It is for you, O 'Abu bin Zamʿa as he was born on the bed of your father." Messenger of Allah ﷺ then told Sauda bint Zamʿa to observe veil in the presence of the boy as he noticed the boy's resemblance to ʿUtba and Sauda was the wife of the Prophet ﷺ . (Using translation from Bukhārī 2533)   

عُتْبَةُ إِنَّهُ ابْنِي فَلَمَّا قَدِمَ النَّبِيُّ ﷺ زَمَنَ الْفَتْحِ أَخَذَ سَعْدٌ ابْنَ وَلِيدَةِ زَمْعَةَ فَأَقْبَلَ بِهِ إِلَى النَّبِيِّ ﷺ فَأَقْبَلَ مَعَهُ عَبْدُ بْنُ زَمْعَةَ فَقَالَ سَعْدٌ يَا رَسُولَ اللهِ هَذَا ابْنُ أَخِي عَهِدَ إِلِيَّ أَنَّهُ ابْنُهُ قَالَ عَبْدُ بْنُ زَمْعَةَ يَا رَسُولَ اللهِ هَذَا أَخِي ابْنُ زَمْعَةَ وُلِدَ عَلَى فِرَاشِهِ فَنَظَرَ النَّبِيُّ ﷺ إِلَى ابْنِ وَلِيدَةِ زَمْعَةَ فَإِذَا هُوَ أَشْبَهُ النَّاسِ بِعُتْبَةَ بْنِ أَبِي وَقَّاصٍ فَقَالَ النَّبِيُّ ﷺ هُوَ لَكَ يَا عَبْدُ بْنَ زَمْعَةَ مِنْ أَجْلِ أَنَّهُ وُلِدَ عَلَى فِرَاشِ أَبِيهِ فَقَالَ النَّبِيُّ ﷺ احْتَجِبِي مِنْهُ يَا سَوْدَةُ بِنْتَ زَمْعَةَ لِمَا رَأَى مِنْ شَبَهِهِ بِعُتْبَةَ بْنِ أَبِي وَقَّاصٍ وَسَوْدَةُ بِنْتُ زَمْعَةَ زَوْجُ النَّبِيِّ ﷺ  

[Machine] He heard Aisha saying that Sa'd ibn Abi Waqqas and Abd ibn Zam'ah had a dispute in the presence of the Messenger of Allah ﷺ. Sa'd said, "O Messenger of Allah, my brother Uthbah made me his heir." He replied, "When you reach Makkah, look for Ibn Amat Zam'ah and take hold of him, for he is my son." Abd ibn Zam'ah said, "O Messenger of Allah, my brother and the son of my father's maid was born on my father's bed, and the Messenger of Allah ﷺ saw a clear resemblance to Uthbah in him, so he said, "He belongs to you, O Abd ibn Zam'ah; the child belongs to the bed. And conceal yourself from him, O Sawdah, the wording of Al-Humaidi's narration."  

أَنَّهُ سَمِعَ عَائِشَةَ تَقُولُ اخْتَصَمَ عِنْدَ رَسُولِ اللهِ ﷺ سَعْدُ بْنُ أَبِي وَقَّاصٍ وَعَبْدُ بْنُ زَمْعَةَ فَقَالَ سَعْدٌ يَا رَسُولَ اللهِ إِنَّ أَخِي عُتْبَةَ أَوْصَانِي فَقَالَ إِذَا قَدِمْتَ مَكَّةَ فَانْظُرِ ابْنَ أَمَةِ زَمْعَةَ فَاقْبِضْهُ؛ فَإِنَّهُ ابْنِي وَقَالَ عَبْدُ بْنُ زَمْعَةَ يَا رَسُولَ اللهِ أَخِي وَابْنُ أَمَةِ أَبِي وُلِدَ عَلَى فِرَاشِ أَبِي فَرَأَى رَسُولُ اللهِ ﷺ شَبَهًا بَيِّنًا بِعُتْبَةَ فَقَالَ هُوَ لَكَ يَا عَبْدُ بْنَ زَمْعَةَ الْوَلَدُ لِلْفِرَاشِ وَاحْتَجِبِي مِنْهُ يَا سَوْدَةُ لَفْظُ حَدِيثِ الْحُمَيْدِيِّ  

ʿUtba bin Abi Waqqas authorized his brother Saʿd bin Abi Waqqas to take the son of the slave-girl of Zamʿa into his custody, telling him that the boy was his own (illegal) son. When Messenger of Allah ﷺ went (to Mecca) at the time of the Conquest, Saʿd took the son of the slave-girl of Zamʿa to Messenger of Allah ﷺ and also brought 'Abu bin Zamʿa with him and said, "O Messenger of Allah ﷺ! This is the son of my brother ʿUtba who authorized me to take him into my custody." 'Abu bin Zamʿa said, "O Messenger of Allah ﷺ! He is my brother, the son of Zamʿa's slave-girl and he was born on his bed." Messenger of Allah ﷺ looked at the son of the slave-girl of Zamʿa and noticed much resemblance (to ʿUtba). Messenger of Allah ﷺ said, "It is for you, O 'Abu bin Zamʿa as he was born on the bed of your father." Messenger of Allah ﷺ then told Sauda bint Zamʿa to observe veil in the presence of the boy as he noticed the boy's resemblance to ʿUtba and Sauda was the wife of the Prophet ﷺ . (Using translation from Bukhārī 2533)   

وَقَالَ عُتْبَةُ إِنَّهُ ابْنِي فَلَمَّا قَدِمَ النَّبِيُّ ﷺ مَكَّةَ زَمَنَ الْفَتْحِ أَخَذَ سَعْدُ بْنُ أَبِي وَقَّاصٍ ابْنَ وَلِيدَةِ زَمْعَةَ فَأَقْبَلَ بِهِ إِلَى رَسُولِ اللهِ ﷺ وَأَقْبَلَ مَعَهُ عَبْدُ بْنُ زَمْعَةَ فَقَالَ سَعْدُ بْنُ أَبِي وَقَّاصٍ هَذَا ابْنُ أَخِي عَهِدَ إِلِيَّ أَبُوهُ فَقَالَ عَبْدُ بْنُ زَمْعَةَ يَا رَسُولَ اللهِ هَذَا أَخِي وُلِدَ عَلَى فِرَاشِهِ فَنَظَرَ رَسُولُ اللهِ ﷺ إِلَى ابْنِ وَلِيدَةِ زَمْعَةَ فَإِذَا أَشْبَهُ النَّاسِ بِعُتْبَةَ بْنِ أَبِي وَقَّاصٍ فَقَالَ رَسُولُ اللهِ ﷺ هُوَ لَكَ هُوَ أَخُوكَ يَا عَبْدُ بْنَ زَمْعَةَ ؛ مِنْ أَجَلِ أَنَّهُ وُلِدَ عَلَى فِرَاشِهِ ثُمَّ قَالَ رَسُولُ اللهِ ﷺ احْتَجِبِي مِنْهُ يَا سَوْدَةُ ؛ لِمَا رَأَى مِنْ شَبَهِ عُتْبَةَ بْنِ أَبِي وَقَّاصٍ  

[Machine] There was a slave girl who was pursued by a man who thought she was his, but he died before she gave birth to a boy who resembled the man who claimed her. Sauda asked the Messenger of Allah ﷺ about this, and he said, "As for the inheritance, it belongs to him, but as for you, stay away from him, for he is not your brother." The chain of narration of this hadith cannot compare to the chain of narration of the first hadith, because the narrators of the first hadith are known for their memorization, understanding, and trustworthiness. Aisha narrates the story as if she witnessed it, while the other hadith is narrated by someone whose memory was impaired in his old age, namely Jarir ibn Abd al-Hamid, and it includes those whose trustworthiness is not known for a certain reason, such as Yusuf ibn al-Zubair. It has also been said about another hadith that Mujahid narrated it from Yusuf ibn al-Zubair or Zubair ibn Yusuf, who were slaves of the Zubair family, and Abdullah ibn al-Zubair, and Abdullah ibn al-Zubair as if they did not witness the story due to their young age. The narration of those who witnessed it and all those in the chain of narration of the hadith are trustworthy narrators known for their understanding and justice, so they are more deserving of accepting their narration. Allah knows best, and it is possible that what is meant by his statement "If he said it, then he is not your brother" is a resemblance, and if you have the ruling of the bedding as a brother, then his statement "He is your brother, O servant" cannot be contradictory, as he has attached him to the bedding to the point of ruling him to be eligible for inheritance. And with Allah is the success.  

جَارِيَةٌ يَتَّطِئُهَا وَكَانَ رَجُلٌ يَتْبَعُهَا يَظُنُّ بِهَا فَمَاتَ زَمْعَةُ وَالْجَارِيَةُ حُبْلَى فَوَلَدَتْ غُلَامًا يُشْبِهُ الرَّجُلَ الَّذِي كَانَ يُظَنُّ بِهَا فَسَأَلَتْ سَوْدَةُ ؓ رَسُولَ اللهِ ﷺ عَنْ ذَلِكَ فَقَالَ أَمَّا الْمِيرَاثُ فَهُوَ لَهُ وَأَمَّا أَنْتِ فَاحْتَجِبِي مِنْهُ؛ فَإِنَّهُ لَيْسَ لَكِ بِأَخٍ فَإِسْنَادُ هَذَا الْحَدِيثِ لَا يُقَاوِمُ إِسْنَادَ الْحَدِيث الْأَوَّلِ؛ لِأَنَّ الْحَدِيثَ الْأَوَّلَ رُوَاتُهُ مَشْهُورُونَ بِالْحِفْظِ وَالْفِقْهِ وَالْأَمَانَةِ وَعَائِشَةُ ؓ تُخْبِرُ عَنْ تِلْكَ الْقِصَّةِ كَأَنَّهَا شَهِدَتْهَا وَالْحَدِيثُ الْآخَرُ فِي رُوَاتِهِ مَنْ نُسِبَ فِي آخِرِ عُمْرِهِ إِلَى سُوءِ الْحِفْظِ وَهُوَ جَرِيرُ بْنُ عَبْدِ الْحَمِيدِ وَفِيهِمْ مَنْ لَا يُعْرَفُ بِسَبَبٍ يَثْبُتُ بِهِ حَدِيثُهُ وَهُوَ يُوسُفُ بْنُ الزُّبَيْرِ وَقَدْ قِيلَ فِي غَيْرِ هَذَا الْحَدِيثِ عَنْ مُجَاهِدٍ عَنْ يُوسُفَ بْنِ الزُّبَيْرِ أَوِ الزُّبَيْرِ بْنِ يُوسُفَ مَوْلًى لِآلِ الزُّبَيْرِ وَعَبْدِ اللهِ بْنِ الزُّبَيْرِ وَعَبْدُ اللهِ بْنُ الزُّبَيْرِ كَأَنَّهُ لَمْ يَشْهَدِ الْقِصَّةَ لِصِغَرِهِ فَرِوَايَةُ مَنْ شَهِدَهَا وَجَمِيعِ مَنْ فِي إِسْنَادِ حَدِيثِهَا حُفَّاظٌ ثِقَاتٌ مَشْهُورُونَ بِالْفِقْهِ وَالْعَدَالَةِ أَوْلَى بِالَأخْذِ بِهَا وَاللهُ أَعْلَمُ وَيُحْتَمَلُ أَنْ يَكُونَ الْمُرَادُ بِقَوْلِهِ إِنْ كَانَ قَالَهُ فَإِنَّهُ لَيْسَ لَكِ بِأَخٍ شَبَهًا وَإِنْ كَانَ لَكِ بِحُكْمِ الْفِرَاشِ أَخًا فَلَا يَكُونُ قَوْلُهُ هُوَ أَخُوكَ يَا عَبْدُ مُخَالِفًا؛ فَقَدْ أَلْحَقَهُ بِالْفِرَاشِ حَتَّى حَكَمَ لَهُ بِالْمِيرَاثِ وَبِاللهِ التَّوْفِيقُ