Narration and Scholars who support middle of Shabaan

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

::: Some Authentic Hadith on Sha’ban:::

1. Narrated `Aisha:

Allah's Messenger (ﷺ) used to fast till one would say that he would never stop fasting, and he would abandon fasting till one would say that he would never fast. I never saw Allah's Messenger (ﷺ) fasting for a whole month except the month of Ramadan, and did not see him fasting in any month more than in the month of Sha'ban.

Sahih al-Bukhari 1969

2.

Usamah bin Zaid said:

"I said: 'O Messenger of Allah, I do not see you fasting any month as much as Shaban.' He said: 'That is a month to which people do not pay much attention, between Rajab and Ramadan. It is a month in which the deeds are taken up to the Lord of the worlds, and I like that my deeds be taken up when I am fasting."'

[Sunan an-Nasa'i 2357 https://sunnah.com/nasai/22/268, classed as hasan by al-Albaani in al-Silsilah al-Saheehah, no. 1898 : http://shamela.ws/browse.php/book-9442/page-2716, Classed as saheeh by Ibn Khuzaymah]

3. Forgiveness of the sins in a night in the middle of Sha'ban.

It was narrated from Abu Musa Al-Ash’ari that the Messenger of Allah (ﷺ) said:

“Allah looks down on the night of the middle of Sha’ban and forgives all His creation, apart from the idolater and the Mushahin.” Another chain from Abu Musa, from the Prophet (ﷺ) with similar wording.

 [Ibn Majah 1453, Mu'jam al Kabir Tabrani, 20:108-9;  Sahih Ibn Hibban, 7:470;  Shu'b al Iman Bayhaqi, 2:288; Tarikh Ibn Asakir, 15:302 & Imam Ibn Abi 'Asim’s ‘Al Sunna’, 1:224 

Graded Hasan by Sheik Al-Albani(Rah) in al-Silsilah al-Saheehah, no. 1144: http://shamela.ws/browse.php/book-9442/page-1823]

From : http://shamela.ws/browse.php/book-9442#page-1823

 - " يطلع الله تبارك وتعالى إلى خلقه ليلة النصف من شعبان، فيغفر لجميع خلقه
إلا لمشرك أو مشاحن ".

حديث صحيح، روي عن جماعة من الصحابة من طرق مختلفة يشد بعضها بعضا وهم معاذ
ابن جبل وأبو ثعلبة الخشني وعبد الله بن عمرو وأبي موسى الأشعري وأبي هريرة
وأبي بكر الصديق وعوف ابن مالك وعائشة.
1 - أما حديث معاذ فيرويه مكحول عن مالك بن يخامر عنه مرفوعا به. أخرجه ابن
أبي عاصم في " السنة " رقم (512 - بتحقيقي) حدثنا هشام بن خالد حدثنا أبو
خليد عتبة بن حماد عن الأوزاعي وابن ثوبان (عن أبيه) عن مكحول به. ومن هذا
الوجه أخرجه ابن حبان (1980) وأبو الحسن القزويني في " الأمالي " (4 / 2)
وأبو محمد الجوهري في " المجلس السابع " (3 / 2) ومحمد بن سليمان الربعي في
" جزء من حديثه " (217 / 1 و 218 / 1) وأبو القاسم الحسيني في " الأمالي "
(ق 12 / 1) والبيهقي في " شعب الإيمان " (2 / 288 / 2) وابن عساكر في "
التاريخ " (15 / 302 / 2) والحافظ عبد الغني المقدسي في " الثالث والتسعين
من تخريجه " (ق 44 / 2) وابن المحب في " صفات رب العالمين " (7 / 2 و 129 /
2) وقال: " قال الذهبي: مكحول لم يلق مالك بن يخامر ".
قلت: ولولا ذلك لكان الإسناد حسنا، فإن رجاله موثوقون، وقال الهيثمي في
" مجمع الزوائد " (8 / 65) : " رواه الطبراني في " الكبير " و " الأوسط "
ورجالهما ثقات ".

النصف من شعبان حديث صحيح، فليس مما ينبغي
الاعتماد عليه، ولئن كان أحد منهم أطلق مثل هذا القول فإنما أوتي من قبل
التسرع وعدم وسع الجهد لتتبع الطرق على هذا النحو الذي بين يديك. والله
تعالى هو الموفق.
سلسلة الأحاديث الصحيحة:1144

Al-Albānī (Silsilah al-Aḥādīth aṣ-Ṣaḥīḥah (3/135  H #1144)), Al-Arna`ūt (Ṣahīh Ibn Ḥibbān (5665)
and Al-Lakhnawī (Al-Athār al-Marfū’ah pg 71) 

Al-Albānī concludes after his detailed study of the different chains: “In summary the hadīth with all 

its supporting strands is authentic without any doubt. In fact, authenticity could be established with a much smaller number (of narrations), as long as they are free from severe weaknesses, as is the case
with this narration

Imam Ibn Hibban Shafai’ considered this Hadith as ‘Sahih’ as mentioned by Imam Ibn Rajab Hanbali in ‘Lataif al Ma'arif (1:224)’.

Imam Ibn Hajr Haytami Shafai’ said: “This Hadith is related by Imam Tabrani in ‘Al Mu'jam al Kabir’ and ‘Al Mu’jam al Awsat’, and the narrators of both are ‘Thiqah’ .” [Majma uz Zawaid, 8:6 

Shaykh Shuayb Aran'ut who edited and re-published ‘Sahih Ibn Hibban’ with Hadith referencing and documentation considers this Hadith as ‘Sahih’ .  [Al Ihsan fi Taqrib Sahih Ibn Hibban, 12:481, H 5665

حَدَّثَنَا عَبْدَةُ بْنُ عَبْدِ اللَّهِ الْخُزَاعِيُّ، وَمُحَمَّدُ بْنُ عَبْدِ الْمَلِكِ أَبُو بَكْرٍ، قَالاَ حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ، أَنْبَأَنَا حَجَّاجٌ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، قَالَتْ فَقَدْتُ النَّبِيَّ ـ صلى الله عليه وسلم ـ ذَاتَ لَيْلَةٍ فَخَرَجْتُ أَطْلُبُهُ فَإِذَا هُوَ بِالْبَقِيعِ رَافِعٌ رَأْسَهُ إِلَى السَّمَاءِ فَقَالَ ‏"‏ يَا عَائِشَةُ أَكُنْتِ تَخَافِينَ أَنْ يَحِيفَ اللَّهُ عَلَيْكِ وَرَسُولُهُ ‏"‏ ‏.‏ قَالَتْ قَدْ قُلْتُ وَمَا بِي ذَلِكَ وَلَكِنِّي ظَنَنْتُ أَنَّكَ أَتَيْتَ بَعْضَ نِسَائِكَ ‏.‏ فَقَالَ ‏"‏ إِنَّ اللَّهَ تَعَالَى يَنْزِلُ لَيْلَةَ النِّصْفِ مِنْ شَعْبَانَ إِلَى السَّمَاءِ الدُّنْيَا فَيَغْفِرُ لأَكْثَرَ مِنْ عَدَدِ شَعَرِ غَنَمِ كَلْبٍ ‏"‏ ‏

It was narrated that ‘Aishah said:

“I missed the Prophet (ﷺ) one night, so I went out looking for him. I found him at Al-Baqi’, raising his head towards the sky. He said: ‘O ‘Aishah, were you afraid that Allah and His Messenger would wrong you?’” She said: “I said: ‘No, it is not that, but I thought that you had gone to one of your other wives.’ He said: ‘Allah descends on the night of the middle of Sha’ban to the lowest heaven, and He forgives more than the numbers of hairs on the sheep of Banu Kalb.’” [Tirmidhi:670 (Weak and broken chain, Ibn Majah 1452]

Shaykh Abdur Rahman Mubarakpuri states after mentioning the Hadiths on the Merits of 15th Sha’ban that: “The collection of these Hadiths is a proof against that person who claims that there is no established Hadith on the Merits of 15th Sha’ban!” {Tuhfat ul Ahwazi, 3:367}

The narrations of (Allāh) descending every night are authentic and the night of the middle of Sha’ban is included in them.
The narrations of fasting and 13th, 14th and 15th is authentic and fasting on 15th of Sha'ban is included in it. [Refer [Sahih al-Bukhari 6321,  Sunan an-Nasa'i 2420 Sahih, Jami` at-Tirmidhi 761 Hasan]

Scholars who believe in the excellence of the Sha'ban night. 

1. Imām ash-Shāfi’ī writes: “It has reached us that it used to be said: The supplications are answered on five nights: the night of Friday, The night of al-Aḍḥā, the night of al-Fiṭr, the first night of Rajab and the night of the middle of of Sha’bān…and I prefer everything that has been reported about these nights without it being compulsory.” (Al-Umm)

2. Aḥmad ibn al-Hasan ibn Hassan said: It was said to Abū `Abd Allāh (Imām Aḥmad): “Does Allah the Most High descend to the lowest heaven every night? He said: Yes. He was asked: And in Sha’bān as we find it in the narration? He said: Yes” (Abu Ya’la, Ibtāl at-Ta’wīlāt li akhbār as-Sifāt (1/260)

3. Ibn Taymiyyah writes:

“And under this chapter (is) the night of the middle of Sha’bān. Some marfū aḥādīth and āthār regarding its merit have been narrated which shows that it is a chosen night. Moreover, some of pious predecessors (salaf) used to dedicate it with ṣalāh and fasting in the month of Sha’bān, as has been related in authentic narrations.

He continues: “And from the salaf, from the people of Madināh, and those who came later, (they) rejected its merit and criticized the narrations mentioned regarding it…But the opinion of many of the scholars or the majority, from our companions and others, is of the merit of this night. This is indicated in the saying of Aḥmad, since there are many aḥādīth mentioned regarding it. This is (further) confirmed by the statements of the pious predecessors.” (Iqtidā as-Sirāt al-Mustaqīm, pg. 137)

He further states in his Fatāwa:

“If a person prays that night alone, or in a select congregation, as many groups of the Early Muslims (salaf) used to do, it is very good.” (Majmu’ Al-Fatāwā, 23/131)

4. Ibn Rajab states: “It is required for a believer to free himself on that night for remembering Allah, and supplicating to him for forgiveness, (asking Allah) to veil ones sins and remove distress. And to precede that with repentance, for Allāh forgives in it (night of the middle of of Sha’bān) the one who repents” (Latāif al-Ma’ārif, pg 264)

5. Ibn aṣ-Ṣalāḥ remarks:

“As for the night of the middle of Sha’bān it has some merit and to spend it in worship is preferable….” (Taslīh ash-Shaja’ān, pg 80)

"Allaah has forbidden us to speak about Him without knowledge, and He mentions that alongside shirk and major sins. Allaah says (interpretation of the meaning):

“Say (O Muhammad): (But) the things that my Lord has indeed forbidden are Al-Fawaahish (great evil sins and every kind of unlawful sexual intercourse) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allaah for which He has given no authority, and saying things about Allaah of which you have no knowledge”"

[al-A’raaf 7:33]

References:

Detailed research:
http://propheticguidance.co.uk/the-night-of-the-middle-of-shaban-its-significance-according-to-the-quran-and-sunnah-and-the-position-of-muslim-scholars-regarding-it/

Sheik Assim Al Hakeem on 15th of Sha'ban https://www.youtube.com/watch?v=xntmvTDHsAI

Babies that spoke in cradle

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

[3:46] He(Jesus) will speak to the people, in the cradle and in manhood, and he will be one of the righteous.
[Surah Maryam 19:29]   They said: How can we talk to one who is a child in the cradle?’”

Narrated Abu Huraira:

The Prophet (ﷺ) said, "None spoke in cradle but three: (The first was) Jesus, (the second was), there a man from Bani Israel called Juraij. While he was offering his prayers, his mother came and called him. He said (to himself), 'Shall I answer her or keep on praying?" (He went on praying) and did not answer her, his mother said, "O Allah! Do not let him die till he sees the faces of prostitutes." So while he was in his hermitage, a lady came and sought to seduce him, but he refused. So she went to a shepherd and presented herself to him to commit illegal sexual intercourse with her and then later she gave birth to a child and claimed that it belonged to Juraij. The people, therefore, came to him and dismantled his hermitage and expelled him out of it and abused him. Juraij performed the ablution and offered prayer, and then came to the child and said, 'O child! Who is your father?' The child replied, 'The shepherd.' (After hearing this) the people said, 'We shall rebuild your hermitage of gold,' but he said, 'No, of nothing but mud.'
(The third was the hero of the following story) A lady from Bani Israel was nursing her child at her breast when a handsome rider passed by her. She said, 'O Allah ! Make my child like him.' On that the child left her breast, and facing the rider said, 'O Allah! Do not make me like him.' The child then started to suck her breast again. (Abu Huraira further said, "As if I were now looking at the Prophet (ﷺ) sucking his finger (in way of demonstration.") After a while the people passed by, with a lady slave and she (i.e. the child's mother) said, 'O Allah! Do not make my child like this (slave girl)!, On that the child left her breast and said, 'O Allah! Make me like her.' When she asked why, the child replied, 'The rider is one of the tyrants while this slave girl is falsely accused of theft and illegal sexual intercourse." [Sahih al-Bukhari 3436 http://sunnah.com/bukhari/60/107]

Some think that there are also other babies who spoke in cradle.

4. Child among people of Ditch:

The Story Of The People Of The Ditch And The Magician, The Monk And The Boy

 Suhaib reported that Allah's Messenger (ﷺ) thus said:

There lived a king before you and he had a (court) magician. As he (the magician) grew old, he said to the king: I have grown old, send some young boy to me so that I should teach him magic. He (the king) sent to him a young man so that he should train him (in magic). And on his way (to the magician) he (the young man) found a monk sitting there. He (the young man) listened to his (the monk's) talk and was impressed by it. It became his habit that on his way to the magician he met the monk and set there and he came to the magician (late). He (the magician) beat him because of delay. He made a complaint of that to the monk and he said to him: When you feel afraid of the magician, say: Members of my family had detained me. And when you feel afraid of your family you should say: The magician had detained me. It so happened that there came a huge beast (of prey) and it blocked the way of the people, and he (the young boy) said: I will come to know today whether the magician is superior or the monk is superior. He picked up a stone and said: O Allah, if the affair of the monk is dearer to Thee than the affair of the magician, cause death to this animal so that the people should be able to move about freely. He threw that stone towards it and killed it and the people began to move about (on the path freely). He (the young man) then came to that monk and Informed him and the monk said: Sonny, today you are superior to me. Your affair has come to a stage where I find that you would be soon put to a trial, and in case you are put to a trial don't give my clue. That young man began to treat the blind and those suffering from leprosy and he in fact began to cure people from (all kinds) of illness. When a companion of the king who had gone blind heard about him, he came to him with numerous gifts and said: If you cure me all these things collected together here would be yours. Be said: I myself do not cure anyone. It is Allah Who cures and if you affirm faith in Allah, I shall also supplicate Allah to cure you. He affirmed his faith in Allah and Allah cured him and he came to the king and sat by his side as he used to sit before. The king said to him: Who restored your eyesight? He said: My Lord. Thereupon he said: It means that your Lord is One besides me. He said: My Lord and your Lord is Allah, so he (the king) took hold of him and tormented him till he gave a clue of that boy. The young man was thus summoned and the king said to him: O boy, it has been conveyed to me that you have become so much proficient in your magic that you cure the blind and those suffering from leprosy and you do such and such things. Thereupon he said: I do not cure anyone; it is Allah Who cures, and he (the king) took hold of him and began to torment him. So he gave a clue of the monk. The monk was thus summoned and it was said to him: You should turn back from your religion. He, however, refused to do so. He (ordered) for a saw to be brought (and when it was done) he (the king) placed it in the middle of his head and tore it into parts till a part fell down. Then the courtier of the king was brought and it was said to him: Turn back from your religion. Arid he refused to do so, and the saw was placed in the midst of his head and it was torn till a part fell down. Then that young boy was brought and it was said to him: Turn back from your religion. He refused to do so and he was handed over to a group of his courtiers. And he 'said to them: Take him to such and such mountain; make him climb up that mountain and when you reach its top (ask him to renounce his faith) but if he refuses to do so, then throw him (down the mountain). So they took him and made him climb up the mountain and he said: O Allah, save me from them (in any way) Thou likest and the mountain began to quake and they all fell down and that person came walking to the king. The king said to him: What has happened to your companions? He said: Allah has saved me from them. He again handed him to some of his courtiers and said: Take him and carry him in a small boat and when you reach the middle of the ocean (ask him to renounce) his religion, but if he does not renounce his religion throw him (into the water). So they took him and he said: O Allah, save me from them and what they want to do. It was quite soon that the boat turned over and they were drowned and he came walking to the king, and the king said to him: What has happened to your companions? He said: Allah has saved me from them, and he said to the king: You cannot kill me until you do what I ask you to do. And he said: What is that? He said: You should gather people in a plain and hang me by the trunk (of a tree). Then take hold of an arrow from the quiver and say: In the name of Allah, the Lord of the young boy; then shoot an arrow and if you do that then you would be able to kill me. So he (the king) called the people in an open plain and tied him (the boy) to the trunk of a tree, then he took hold of an arrow from his quiver and then placed the arrow in the bow and then said: In the name of Allah, the Lord of the young boy; he then shot an arrow and it bit his temple. He (the boy) placed his hands upon the temple where the arrow had bit him and he died and the people said: We affirm our faith in the Lord of this young man, we affirm our faith in the Lord of this young man, we affirm our faith in the Lord of this young man. The courtiers came to the king and it was said to him: Do you see that Allah has actually done what you aimed at averting. They (the people) have affirmed their faith in the Lord. He (the king) commanded ditches to be dug at important points in the path. When these ditches were dug, and the fire was lit in them it was said (to the people): He who would not turn back from his (boy's) religion would be thrown in the fire or it would be said to them to jump in that. (The people courted death but did not renounce religion) till a woman came with her child and she felt hesitant in jumping into the fire and the child said to her: 0 mother, endure (this ordeal) for it is the Truth.  Sahih Muslim 3005 (http://sunnah.com/muslim/55/93)
The child is not a baby child in the cradle.

5. The witness of Yoosuf:[12:26] And a witness of her household bore witness (saying): "If it be that his shirt is torn from the front, then her tale is true and he is a liar!
It was related by Ibn Abbas(RA) and Abu Hurayrah(RA) that the witness was an infant in the house. This is reported in Al-Musnad, Tabarani, Ibn Hibban and Al-Haakim but sheik Albani (rah) said this hadith is weak in Silsilah ahadeeth ad-Daeefah 2/880)

The wording of the Qur'an indicates that there is nothing that supernatural about the shaahid.  In other words,
-  if a child spoke, there would be no reason to say, “A witness from her family said.”  It would have been a miracle in and of itself.  Additionally, what did the witness say?  
- The witness said a simple rule:  If the shirt is torn from the front versus if the shirt is torn from the back.  If a child speaks, it is a miracle and it doesn't need to give you rules, so if it were a child, then the child would not have to go into the rules of law.  If the child speaks, and that's it, we know that Yusuf is telling the truth.  So really, it makes no sense that this was a baby.  

Rather, it was an elderly man and a normal human being, most likely a cousin or some relative of hers.  How do we know that it is a relative?  Allah says so:  min ahliha.  Why does Allah say min ahliha?  To show us that he had no bias against her, but rather his bias was for her.  Generally speaking, people of a family stick together and help one another out.  Allah is saying that this was a man from her family.  He is not a biased person and not somebody who had a vendetta or grudge.  Generally, he should have supported her.  The fact that he is making the statement shows that he is neutral and looking for the truth. The also bring in the proof of below hadith below. But it seems not authentic.

6. Son of the hairdresser of Pharaoh’s daughter

The hadith is as follows:
1. The story of the hairdresser of the daughter of Pharaoh is narrated as follows: 

عَنِ ‏‏ابْنِ عَبَّاسٍ رضي الله عنهما ‏‏قَالَ ‏ :قَالَ رَسُولُ اللَّهِ ‏‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : (‏ ‏لَمَّا كَانَتْ اللَّيْلَةُ الَّتِي ‏‏أُسْرِيَ ‏‏بِي فِيهَا ، أَتَتْ عَلَيَّ رَائِحَةٌ طَيِّبَةٌ ، فَقُلْتُ : يَا ‏جِبْرِيلُ ‏،‏ مَا هَذِهِ الرَّائِحَةُ الطَّيِّبَةُ ؟ فَقَالَ : هَذِهِ رَائِحَةُ ‏‏مَاشِطَةِ ابْنَةِ فِرْعَوْنَ ‏‏وَأَوْلادِهَا ، قَالَ : قُلْتُ : وَمَا شَأْنُهَا ؟ قَالَ : بَيْنَا هِيَ تُمَشِّطُ ابْنَةَ ‏‏فِرْعَوْنَ ‏‏ذَاتَ يَوْمٍ ، إِذْ سَقَطَتْ ‏‏الْمِدْرَى ‏‏مِنْ يَدَيْهَا ، فَقَالَتْ : بِسْمِ اللَّهِ ، فَقَالَتْ لَهَا ابْنَةُ ‏ ‏فِرْعَوْنَ :‏ ‏أَبِي ؟ قَالَتْ : لا ، وَلَكِنْ رَبِّي وَرَبُّ أَبِيكِ اللَّهُ ، قَالَتْ : أُخْبِرُهُ ‏‏بِذَلِكَ ! قَالَتْ : نَعَمْ ، فَأَخْبَرَتْهُ ، فَدَعَاهَا فَقَالَ : يَا فُلانَةُ ؛ وَإِنَّ لَكِ رَبًّا غَيْرِي ؟ قَالَتْ : نَعَمْ ؛ رَبِّي وَرَبُّكَ اللَّهُ ، فَأَمَرَ بِبَقَرَةٍ مِنْ نُحَاسٍ فَأُحْمِيَتْ ، ثُمَّ أَمَرَ بِهَا أَنْ‏ ‏تُلْقَى هِيَ وَأَوْلادُهَا فِيهَا ، قَالَتْ لَهُ : إِنَّ لِي إِلَيْكَ حَاجَةً ، قَالَ : وَمَا حَاجَتُكِ ؟ قَالَتْ : أُحِبُّ أَنْ تَجْمَعَ عِظَامِي وَعِظَامَ وَلَدِي فِي ثَوْبٍ وَاحِدٍ وَتَدْفِنَنَا ، قَالَ : ذَلِكَ لَكِ عَلَيْنَا مِنْ الْحَقِّ ، قَالَ : فَأَمَرَ بِأَوْلادِهَا فَأُلْقُوا بَيْنَ يَدَيْهَا وَاحِدًا وَاحِدًا إِلَى أَنْ انْتَهَى ذَلِكَ إِلَى صَبِيٍّ لَهَا مُرْضَعٍ ، وَكَأَنَّهَا تَقَاعَسَتْ مِنْ أَجْلِهِ ، قَالَ : يَا ‏‏أُمَّهْ ؛‏ ‏اقْتَحِمِي فَإِنَّ عَذَابَ الدُّنْيَا أَهْوَنُ مِنْ عَذَابِ الْآخِرَةِ ، فَاقْتَحَمَتْ ) . ‏‏قَالَ ‏‏ابْنُ عَبَّاسٍ رضي الله عنهما : ‏تَكَلَّمَ أَرْبَعَةُ صِغَارٍ : ‏‏عِيسَى ابْنُ مَرْيَمَ ‏‏عَلَيْهِ السَّلام ،‏ ‏وَصَاحِبُ ‏جُرَيْجٍ ،‏ ‏وَشَاهِدُ ‏‏يُوسُفَ ‏، ‏وَابْنُ ‏مَاشِطَةِ ابْنَةِ فِرْعَوْنَ .
أخرجه الإمام أحمد في " المسند " (1/309) ، والطبراني (12280) ، وابن حبان (2903) ، والحاكم (2/496)

It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said:  The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “On the night on which I was taken on the Night Journey (Isra’), a beautiful fragrance came to me.  I said: O Jibreel, what is this beautiful fragrance? He said: This is the fragrance of the hairdresser of Pharaoh’s daughter and her children. I said: What is their story? He said: Whilst she was combing the hair of Pharaoh’s daughter one day, the iron comb fell from her hand and she said, ‘Bismillaah (in the name of Allaah).’ The daughter of Pharaoh said: ‘My father?’ She said: ‘No. My Lord and the Lord of your father is Allaah.’ She said: ‘I will tell him about that.’ She said: ‘Yes.’ So she told him and he summoned her and said: ‘O So and so, do you have a Lord other than me?’ She said: ‘Yes, my Lord and your Lord is Allaah.’ He ordered that a baqarah (lit. “cow”) made of copper be heated up, then he ordered that she and her children be thrown into it. She said: ‘I have a request to make of you.’ He said: ‘What is your request?’ She said: ‘I would like my bones and my children’s bones to be gathered together in one cloth and buried.’ He said: ‘This will be done for you.’ He ordered that her children be thrown into it in front of her, one by one, until they came to the last one who was an infant boy who was still being breastfed. It was as if she wavered because of him, but he said: ‘O mother, go ahead, for the punishment of this world is easier to bear than the punishment of the hereafter.’ So she went ahead.”
Ibn ‘Abbaas (may Allaah be pleased with him) said: Four infants spoke: ‘Eesa ibn Maryam (peace be upon him), the companion of Jurayj, the witness of Yoosuf and the son of the hairdresser of Pharaoh’s daughter. 
Narrated by Imam Ahmad in al-Musnad (1/309), al-Tabaraani (12280), Ibn Hibbaan (2903) and al-Haakim (2/496).

Al-Dhahabi said in al-‘Aluw (84): This hadeeth has a hasan isnaad. Ibn Katheer said in al-Tafseer (3/15): There is nothing wrong with its isnaad. Its isnaad was classed as saheeh by the scholar Ahmad Shaakir in his commentary on al-Musnad (4/295). Al-Arna’oot said in Takhreej al-Musnad (5/30-31, no. 2821):
Source: https://islamqa.info/en/39678

However, the Muhadith of Sham, Shaykh Muhammad Nasur uddeen al-Albaani disputes their claim. The Shaykh discusses this narration in his amazing work entitled ‘Silsilah ahadeeth ad-Daeefah’. He says that this wording is Batil.

The following is a summary of his research:

1-The hadeeth of Hakim has two narrators in its isnaad who do not have biographies.

2- The Shaykh said it is batil for two reasons:

(i) The narration firstly mentions there were three who spoke in the cradle, but then mentions the names of four individuals.

(ii) This narration is different to the wording in the authentic hadeeth of Bukhari and Muslim.

3- All the other narrations have defects in their Asaneed. Here the Shaykh begins to discuss a lot of technical detail.

Shaykh mentions:
(benefit): what has been mentioned in some Tafseer books and other than them, that from those who also spoke in the cradle were Ibraheem, Yahya and Muhammad -alayhim as-Sallam ajmaeen- there is nothing narrated from the Prophet – sallAllaahu alayhi wa sallam. This is what you should know.

If one requires more detailed information then they can refer to ‘Silsilah ahadeeth ad-Daeefah’ 2/880