Grading: All its narrators are thiqah (trustworthy), but there is disagreement about the identity of "Sa'd" in this chain.
Technical note / Defect ('illah): Some hadith scholars, such as al-Bazzar and 'Abd bin Humayd in their "Musnads", identified him as "Sa'd bin Abi Waqqas", on which basis this narration of Ziyad bin Jubayr from him would be "mursal" (as Abu Zur'ah and Abu Hatim al-Razi held). Al-Daraqutni, however, preferred in "al-'Ilal" (4/ 645) that he is a man of the Ansar whom the Prophet (peace and blessings be upon him) appointed to collect the sadaqah. Ibn Hajar followed him in this in "al-Isabah" 3/ 94 and said that al-Baghawi and Ibn Mandah mentioned him separately (from Ibn Abi Waqqas). Abu Hatim declared this hadith "mudtarib" (inconsistent) in "al-'Ilal" (2426).

Important point: Ibn al-Qattan al-Fasi held in "Bayan al-Wahm wa al-Iham" 5/ 577-578 that this hadith is "mawsul" (connected) and "sahih", not mursal. His argument is that the mursal narration is the one from Sa'd al-Ansari (the sadaqah collector), not from Sa'd bin Abi Waqqas, because 'Abd al-Salam bin Harb and Sufyan al-Thawri narrated it with the author's chain, saying in it: "from Ziyad bin Jubayr, from Sa'd".

Note / Clarification: Abu Ghassan is Malik bin Isma'il al-Nahdi.

Reference / Source: Abu Dawud narrated it in (1686) through the route of Muhammad bin Sawwar, from 'Abd al-Salam bin Harb, with this same chain.

Note / Clarification: About the word "al-ratb", Ibn al-Athir wrote in "al-Nihayah" that it means things that are not stored and spoil quickly, such as fruits, vegetables and cooked food.
General principle: Fresh things are singled out because their matter is lighter and they spoil quickly; if they are left, they will go to waste. Therefore leeway has been given to eat them without permission. This concession is between parents and children, not between husband and wife, because it is not permissible for either of them to do (such a thing) without the other's permission.