Note / Clarification: In manuscripts (Z) and (B) this name was distorted into "Muhammad", and in manuscripts (K) and (M) into "Muslim".

Note / Clarification: In the manuscripts this name was distorted into "'Amr".

Note / Clarification: In the manuscripts this name was distorted into "'Abd al-'Aziz bin 'Abdullah al-Basri".

Grading: Its chain is "da'if" (weak) because of 'Umar bin Ru'bah.
Technical note / Defect ('illah): Al-Bukhari said: "fihi nazar" (he is questionable); Abu Hatim said: "He is salih al-hadith, but he is not taken as proof." Ibn 'Adi in "al-Kamil" (5/ 50) counted this hadith among his munkar narrations and said: "His narrations from 'Abd al-Wahid al-Nasri were objected to." Al-'Uqayli mentioned him among the weak narrators, whereas Ibn Hibban mentioned him among the trustworthy ones. Baqiyyah bin al-Walid - despite his weakness and tadlis - has been corroborated. Al-Bayhaqi said in "Ma'rifat al-Sunan" (9/ 153): "Neither al-Bukhari nor Muslim accepted this hadith as established, because some of its narrators are unknown."

Reference / Source: Ahmad (25/ 16011) and al-Nasa'i (6326, 6387) narrated it via various routes from Baqiyyah bin al-Walid with this same chain.

Reference / Source: Ahmad (25/ 16004, 28/ 16981), Abu Dawud (2906), Ibn Majah (2742), al-Tirmidhi (2115) and al-Nasa'i (6327) narrated it via routes from Muhammad bin Harb al-Khawlani, from 'Umar bin Ru'bah, likewise. Al-Tirmidhi said: "This hadith is hasan gharib; we know it only from the hadith of Muhammad bin Harb in this way."

Reference / Source: Sa'id bin Mansur in "al-Sunan" (479) and Ibn Abi Shaybah (11/ 408) narrated it via Isma'il bin 'Ayyash, from 'Umar bin Ru'bah, as "mawquf".

Corroborating chains and supporting reports: The third part - that the woman who undergoes li'an inherits from her son - is supported by the hadith of 'Abdullah bin 'Amr in Abu Dawud (2908), and its chain is "hasan". See the comment on it there.

General principle: Imam al-Khattabi said in "Ma'alim al-Sunan" (4/ 99): "As for the laqit (a foundling picked up somewhere), according to the view of the generality of jurists he is 'free', and since he is free, no one has a right of wala' over him. Inheritance is due only through lineage or wala' (the tie of manumission), and between the foundling and the one who picks him up (al-multaqit) there is neither of these. Ishaq bin Rahawayh used to say that the foundling's wala' belongs to the one who picks him up, and he argued from the hadith of Wathilah, yet this hadith is not established according to the people of transmission; and when a hadith is not established, holding to it is not binding, so the view of the generality of scholars is preferable. Some scholars said: the foundling is either free, in which case no one has wala' over him, or he is the child of some people's slave-woman, in which case (too) the one who picks him up may not enslave him."