Ahmad 3416

Its isnad is daif, because the narrator who transmitted it from Saeed bin Jubayr is unidentified.Mutamir, that is, Ibn Sulayman.Sulaym, with a fatha on the sin and a sukun on the lam, is Ibn Abu Dhayyal, with a fatha on the dhal (with the dot) and a doubled ya, and he is a Basran, trustworthy, trustworthy.Abu Dawud narrated this hadith (2:246-247, no. 2264) from Yaqub bin Ibrahim, from Mutamir, with this isnad. The author of Majma al-Zawaid overlooked this and instead cited it (4:227) from another route that is extremely daif, found in Tabarani's Awsat.Ibn Athir said, "This means fornication." Asmai held that it applied to slave women rather than free women, because slave women used to strive on behalf of their masters, earning for them through the obligatory payments imposed on them. It is said, "The slave-girl practiced this," when she committed fornication, and "so-and-so did this with her," when he fornicated with her. It is a reciprocal form derived from striving, as though each of the two strives to fulfill the other's purpose. Islam abolished this practice and did not attach lineage through it, though it forgave what had occurred under it during the pre-Islamic era, for whoever was traced to a father through it.Regarding "not through his legitimate parentage," Ibn Athir said, "It is said, 'This is a child of rushdah,' when he was born of a valid marriage, just as one says of its opposite, 'a child of zinyah,' with a kasrah in both."Azhari said, in a chapter, meaning the well-known form, "So-and-so is a child of zinyah and a child of rushdah" [meaning with a fatha in both], and with a kasrah in both. It has also been said "zinyah and rushdah" [meaning with a kasrah in both], and the fatha is the more eloquent of the two dialectal forms.