from the route of ʿAbd al-Razzāq, it was recorded by Ibn Mājah (2/105), al-Bayhaqī (10/348), Aḥmad (3/321), and Ibn Ḥibbān (1215) through the route of Rūḥ ibn ʿUbādah, who narrated from Ibn Jurayj with the same content. He was followed by Qays ibn Saʿd from ʿAṭāʾ from Jābir ibn ʿAbd Allāh, who said: "We sold the mothers of children during the time of the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) and Abū Bakr. When it was the time of ʿUmar, he forbade us, so we refrained." It was recorded by Abū Dāwūd (2/163), Ibn Ḥibbān (1216), al-Ḥākim (2/18-19), and al-Bayhaqī (10/347). Al-Ḥākim said: "It is authentic according to the criteria of Muslim," and al-Dhahabī agreed, and it is as they said. Then al-Ḥākim narrated a supporting witness for it from the route of Shuʿbah from Zayd al-ʿAmmī from Abū al-Ṣiddīq al-Nājī from Abū Saʿīd al-Khudrī, who said: "We used to sell the mothers of children during the time of the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam)." From this route, it was recorded by al-Ṭayālisī (1/245), and from him by al-Bayhaqī and Aḥmad (3/22). Al-Ḥākim said: "It is authentic," and al-Dhahabī agreed! I say: Zayd al-ʿAmmī is weak, as affirmed by the ḥāfiẓ in "al-Taqrīb," and for this reason, he said in "al-Talkhīṣ al-Ḥabīr" (4/218): "Its chain is weak." Al-Dhahabī himself mentioned him in "al-Mughnī," saying: "His condition is moderate. Ibn ʿAdī said: Perhaps Shuʿbah did not narrate from anyone weaker than him." I say: There is no doubt about the establishment of selling the mothers of children during his time (ṣallá Allāhu ʿalayhi wa-sallam) due to these ḥadīths. The doubt is only in its continuation and the absence of his (ṣallá Allāhu ʿalayhi wa-sallam) prohibition of it, as al-Bayhaqī said: