What is the authenticity of the hadith (When the child of a slave dies...), with an explanation by the Shaykh of the plagiarism of some of his words by certain publishers without attribution?

The Shaykh : The hadith: Naturally, its takhrij (tracing to sources).
The student : In the same research? Yes, my Shaykh.

The Shaykh : Yes.
The student: Yes.

The Shaykh : So, I traced it here in *Al-Sahihah* with number: 1408.
The student: Yes.

The Shaykh : It is found in *Sunan al-Tirmidhi* with a weak chain of narration.
The student: Yes.

The Shaykh : And it does not escape weakness with al-Tirmidhi's chain, so I traced it from a manuscript source. This is where the plagiarism and the covering up of the plagiarism begins.
The student: Yes.

The Shaykh : Now, look, I am reading this here: He said: Al-Thaqafi narrated it.
The student: Yes.

The Shaykh : Al-Thaqafi narrated it in *Al-Thaqafiyyat*. Did I hold it?
The student: Yes.

The Shaykh : Three out of five, or two out of five.
The student: Yes.

The Shaykh : "From 'Abd al-Hakim ibn Maysarah al-Harithi, Abu Yahya, who said: Sufyan narrated to us from 'Uqlamah ibn Marthad from Abu Burdah from Abu Musa al-Ash'ari, marfu' (traced to the Prophet), and he said: It is a strange hadith from al-Thawri; I do not know it except from this route. And al-Dhahak ibn 'Abd al-Rahman ibn 'Arzab and others narrated it from Abu Musa." Naturally, this statement is finished.
The student : It ended. Yes.

The Shaykh : And it is quoted verbatim from here.
The student: Yes.

The Shaykh : At the end, I mentioned, I said: "And al-Tirmidhi connected it," to the end of it, and it is traced there.
The student: Yes.

The Shaykh : With a statement at the end of the takhrij: "And Abu Burdah followed Abu Musa, as in the first route." Do you mean he followed al-Thaqafi?
The student: Yes.

The Shaykh : "And its narrators are trustworthy except al-Harithi, Abu Yahya, who is weak, as al-Daraqutni said." Here the wording differed; what did he say? "He is not known."
The student : Here he says: From 'Abd al-Hakim ibn Maysarah.

The Shaykh : Yes, it is the same one.
The student: The same thing.

The Shaykh : It is 'Abd al-Hakim ibn Maysarah al-Harithi, Abu Yahya.
The student : Abu Yahya. Yes, he said: "He is not known."

The Shaykh : Yes, so it is not the word "I said: He is weak, as al-Daraqutni said."
The student : He said: "He is not known."

The Shaykh : What did he say? "He is not known." Why? So that it is not said that he plagiarized this quotation from here.
The student: Yes.

The Shaykh : But when you go back and look, it is not the most strange thing in the context of knowledge to cover up plagiarism. This is 'Abd al-Hakim ibn Maysarah.
The student: Yes.

The Shaykh : Here he says: "Abu Musa al-Madini said: I do not know him by criticism or vindication." He took from here:
The student : He is not known.

The Shaykh : He is not known. Okay, but look at the response from al-Hafiz Ibn Hajar. After quoting from Abu Musa al-Madini: "I do not know him by criticism or vindication," he said: "And others have known him."
The student: Yes.

The Shaykh : Then he mentions al-Daraqutni's weakening of it.
The student : Yes.

The Shaykh : So he left the stronger opinion, even if it was in the weakening, and took the weaker opinion, which is that he is not known, so that no one would say that he took al-Albani's words.
The student : Yes, that is right.

The Shaykh : In its entirety.
The student: Allahu Akbar.

The Shaykh : This is, as we always and forever say, "He is filled with what he was not given."
The student: Allahu Akbar.

The Shaykh : This is a problem.
The student : There is no power or strength except with Allah.

The Shaykh : And 'Ali used to tell amazing stories, meaning he would say: Your books are in front of him on the table, and he takes from them.
The student : Glory be to Allah.

The Shaykh : Yes, and then he does not attribute it.
The student: Allahu Akbar.

The Shaykh : And may we also be saved from his criticism, even if it is false.
The student: Allahu Akbar.

The Shaykh : Even if this is very subtle, and it is also contrary to knowledge. Here: From 'Abd al-Hakim ibn Maysarah al-Harithi, Abu Yahya, who said: Sufyan narrated to us. I followed the rule of using two dots instead of the comma they put after 'Abd al-Hakim ibn Maysarah al-Harithi, Abu Yahya, a comma.
The student : Two dots.

The Shaykh : We put two dots. Did you see it?
The student : No, but I noticed, my Shaykh, your words to our brother 'Ali, meaning your methodology in this.

The Shaykh : No, he did not plagiarize it. This is the opposite.
The student : He converted it.

The Shaykh : He put a comma.
The student : A comma. Yes.

The Shaykh : As usual.
The student : Yes.

The Shaykh : I put two dots.
The student : Two dots. Yes.

The Shaykh : He does not put two dots because it would show that it is plagiarized.
The student : Yes, yes, yes.

The Shaykh : You understand how.
The student: Yes.

The Shaykh : This is from one side. From another side: arrogance. This terminology that I coined, meaning the credit returns to me, so that it is not said, "By Allah, we do not want to be said to be poor people who imitate al-Albani." In the science of terminology, they say that when one reads the chain of narration, like here: From 'Abd al-Hakim ibn Maysarah, Abu Yahya, who said: Sufyan narrated to us, they say that here, in the reading, not the writing, in the reading, you must put "said" (qala).
The student : Yes.

The Shaykh : Because "narrated to us" (hadathana) is a statement of speech, "said" (qala).
The student: Correct.

The Shaykh : But here they followed a convention of deleting the word "said" (qala). But when the hadith scholar reads from a book that does not have "said" (qala) before "narrated to us" (hadathana), he puts it in and pronounces it. And I acquired this benefit from the terminology, so I put two dots because in the general terminology it means "said" (qala).
The student : "Said" (qala). Yes.

The Shaykh : Do you understand?
The student: Yes.

The Shaykh : And I followed my books. He is still proceeding with European imitation, comma, comma, wherever it is, whereas here, according to the terminology as I mentioned earlier.
The student: Yes.

The Shaykh : I must put what? Two dots.
The student : Two dots. Yes.

The Shaykh : And when he plagiarized this text, the four or five lines, he did not leave it as it is in my book, even with the two dots.
The student : Yes, then the word "my Shaykh" raised it as marfu' (traced to the Prophet).

The Shaykh : Yes.
The student : You say marfu' (traced to the Prophet), and he.

The Shaykh : Raised it.
The student : And he raised it.

The Shaykh : This is, meaning, in the category of covering up, in the category of complete covering up of the plagiarism.
The student : Yes.

The Shaykh : Allah is the Helper.