[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