(1) Tarikh al-Islam, 3/157; the passage in brackets is quoted from that source. Abu ʿUmar al-Kindi adds in Wulat Misr, p. 307: “Had I not feared that weakness would overcome me, I would have carried them up to ten.” (*) Ibn Saʿd, Tabaqat, 6/103; Khalifah, Tabaqat, no. 1079; al-Bukhari, Tarikh, 5/97; Ibn Abi Hatim, al-Jarh wa-l-Taʿdil, part 2, vol. 2, p. 68; al-Mizzi, Tahdhib al-Kamal, p. 687; al-Dhahabi, Tarikh al-Islam, 3/30; Ibn Hajar, Tadhhib al-Tahdhib, 2/147 (letter B); idem, Tahdhib al-Tahdhib, 5/231; see also 3/454, biography “Sakhbara”; Khalasat Tadhhib al-Tahdhib, p. 199. (2) In pre-Islamic Arabia it was not considered objectionable for a man to adopt another’s child and for that child to be called after the adopter, until the revelation of the verses: udʿuhum li-abaʾihim (Call them by [the names of] their fathers, Qurʾan 33:5) and wa ma jaʿala adʿiyaʾakum abnaʾakum (He has not made your adopted sons your [real] sons, Qurʾan 33:4). Afterward, everyone was referred back to his true father. Al-Manawi comments that describing this claim of false lineage as kufr (disbelief) is apt because it constitutes a lie about God—as though someone were saying, “God created me from the fluid of so-and-so, not from the fluid of so-and-so,” whereas the truth is otherwise. The statement attributed to Abu Bakr is transmitted by Abu Bakr al-Marwazi (no. 90) and al-Darimi, 2/342, with a raised chain; its isnad includes al-Sari b. Ismaʿil, who is weak, while the remaining narrators are reliable. Al-Haythami cites it in Majmaʿ al-Zawaʾid, 1/97, through al-Bazzar and likewise faults it because of al-Sari. Al-Khatib records it in Tarikh Baghdad, 3/144, and there the chain contains al-Hajjaj b. Artat, also weak. A corroborating report comes from ʿAmr b. Shuʿayb, from his father, from his grandfather, in Ahmad (no. 7019) and Ibn Majah (2744) with the wording: “It is an act of kufr for someone to claim a lineage he does not know, or to repudiate it—even if it be remote.” This isnad is sound, and thus it reinforces the hadith.