“No evidence is known that Jābān heard from ʿAbd Allāh, nor that Sālim heard from Jābān. It is also narrated through ʿAlī ibn Zayd, from ʿĪsā ibn Ḥiṭṭān, from ʿAbd Allāh ibn ʿAmr, who attributed it to the Prophet, peace and blessings be upon him, concerning children born of fornication; but it is not authentic.” Ibn Khuzaymah said: “This report does not meet our criteria, because Jābān is unknown.”

Muḥammad ibn Makhlad al-ʿAṭṭār also narrated it in al-Muntaqā min Ḥadīthihi (2/15/1), through the route of ʿAbd Allāh ibn Murrah, from Jābān, from ʿAbd Allāh ibn ʿAmr, with the same wording.

I say: The hidden defect in this chain of transmission is this Jābān, for it is not known who he was, as al-Dhahabī said, even though Ibn Ḥibbān declared him trustworthy according to his usual criterion. The additional wording at its end is rejected, for its apparent meaning conflicts with the definitive texts establishing that no one bears another’s burden and that no one is held liable for another’s wrongdoing. Besides the verse, there are many hadiths to this effect, which I have documented in al-Irwāʾ (2362). For this reason, Lady ʿĀʾishah, may Allah be pleased with her, rejected it. ʿAbd al-Razzāq narrated from her that she would censure this and say: “He bears none of his parents’ sin. Allah Most High says: ‘No bearer of burdens shall bear the burden of another.’”

Its chain of transmission is authentic. Al-Ṭabarānī also narrated it from her in al-Awsaṭ (1/183–184), attributing it to the Prophet. However, its chain includes someone whom I do not know. Al-Haythamī (6/257) said likewise. Al-Bayhaqī (10/58) said, after the version attributed to the Companion: “Some weak narrators attributed it to the Prophet, whereas the authentic version is attributed to the Companion.”

From this, you may know that al-Sakhāwī’s statement, as Ibn ʿIrāq quoted from him (2/228)—“Al-Ṭabarānī narrated it on the authority of ʿĀʾishah, and its chain is good”—is not sound.