ʿAmr is more complete than him, and its wording is: "A woman said: O Messenger of Allāh, this son of mine, my womb was a vessel for him, my breast was a source of nourishment for him, and my lap was a refuge for him. His father divorced me and wants to take him away from me. The Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) said to her: You have more right to him as long as you do not remarry." al-Ḥākim said: "Its isnād is authentic." al-Dhahabī agreed with him. I say: It is only ḥasan due to the well-known disagreement regarding ʿAmr ibn Shuʿayb from his father from his grandfather. The scholar Ibn al-Qayyim said in "Zād al-Maʿād fī Hady Khayr al-ʿIbād": "People needed ʿAmr ibn Shuʿayb for this ḥadīth, and they found no alternative but to use it as evidence here, and the ḥadīth revolves around him. There is no other ḥadīth from the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) regarding the nullification of custody due to marriage except this one. The four imams and others have adopted it. It is explicitly stated that the grandfather is ʿAbd Allāh ibn ʿAmr, invalidating the claim that it might be Muḥammad, the father of Shuʿayb, making the ḥadīth mursal. It has been confirmed that Shuʿayb heard from his grandfather ʿAbd Allāh ibn ʿAmr, invalidating the claim that it is disconnected." al-Bukhārī used it as evidence outside of his "Ṣaḥīḥ" and stated the authenticity of his ḥadīth. He said: al-Ḥumaydī, Aḥmad, Isḥāq, and ʿAlī ibn ʿAbd Allāh used his ḥadīth as evidence, so who among the people after them [would not]? This is his wording. Isḥāq ibn Rāhwayh said: It is for us like [the ḥadīth of] Ayyūb from Nāfiʿ from Ibn ʿUmar, and al-Ḥākim reported in his "ʿUlūm al-Ḥadīth" the consensus on the authenticity of his ḥadīth. Her saying: "my womb was a vessel for him" to the end is her way of asserting and seeking to emphasize her exclusive right to him, as he was exclusively connected to her in these three aspects, and the father did not share in that. She highlighted this exclusivity in the context of seeking a ruling and disputing, and in this is evidence
عمرو به أتم منه، ولفظه: " أن امرأة قالت: يا رسول الله إن ابني هذا، كان بطني له وعاء، وثديي له سقاء، وحجري له حواء، وإن أباه طلقني وأراد أن ينتزعه مني، فقال لها رسول الله ﷺ: أنت أحق به ما لم تنكحي ". وقال الحاكم: " صحيح الإسناد ". ووافقه الذهبي. وأقول: إنما هو حسن للخلاف المعروف في عمرو بن شعيب عن أبيه عن جده. وقال المحقق ابن القيم في " زاد المعاد في هدي خير العباد ":" هذا الحديث احتاج الناس فيه إلى عمرو بن شعيب، ولم يجدوا بدا من الاحتجاج هنا به، ومدار الحديث عليه، وليس عن النبي ﷺ حديث في سقوط الحضانة بالتزويج غير هذا، وقد ذهب إليه الأئمة الأربعة وغيرهم، وقد صرح بأن الجد هو عبد الله بن عمرو فبطل قول من يقول: لعله محمد والد شعيب فيكون الحديث مرسلا، وقد صح سماع شعيب من جده عبد الله بن عمرو، فبطل قول من قال: إنه منقطع. وقد احتج به البخاري خارج " صحيحه "، ونص على صحة حديثه، وقال: كان الحميدي وأحمد وإسحاق وعلي بن عبد الله يحتجون بحديثه، فمن الناس بعدهم؟ ! هذا لفظه. وقال إسحاق بن راهويه: هو عندنا كأيوب عن نافع عن ابن عمر، وحكى الحاكم في " علوم الحديث " له الاتفاق على صحة حديثه. وقولها: " كان بطني له وعاء " إلى آخره إدلاء منها وتوسل إلى اختصاصها به كما اختص بها في هذه المواطن الثلاثة، والأب لم يشاركها في ذلك، فنبهت في هذا الاختصاص على الاختصاص الذي طلبته بالاستفتاء والمخاصمة، وفي هذا دليل.