and he was followed by Ziyād ibn Saʿd from ʿAbd Allāh ibn al-Faḍl with a similar narration, and it will appear under number (1807). Ibn Isḥāq also followed him: he said Ṣāliḥ ibn Kaysān narrated to me from Ibn al-Faḍl with it. It was recorded by al-Dāraqutnī, and he said: "He was followed by Saʿīd ibn Salamah from Ṣāliḥ ibn Kaysān. Maʿmar differed from them in his isnād, as he omitted a man from it, and he also differed from them in its text, as he brought another wording in which he erred because everyone who narrated it from ʿAbd Allāh ibn al-Faḍl and everyone who narrated it from Nāfiʿ ibn Jubayr with ʿAbd Allāh ibn al-Faḍl disagreed with Maʿmar, and their agreement is evidence of his error." Then he presented with his isnād from Saʿīd ibn Salamah ibn Abī al-Ḥusām, who informed us from Ṣāliḥ ibn Kaysān, and with his isnād from ʿAbd al-Razzāq from Maʿmar from Ṣāliḥ ibn Kaysān from Nāfiʿ ibn Jubayr with it, with the wording: "The guardian has no authority over a previously married woman, and the orphan girl is consulted, and her silence is her consent." Similarly, it was recorded by Abū Dāwūd, al-Nasāʾī, Aḥmad (1/234), and Ibn Ḥibbān also (1241) from ʿAbd al-Razzāq with it. Ibn al-Mubārak followed him from Maʿmar with it. It was recorded by al-Dāraqutnī, and he said: "Thus ʿUmar narrated it from Ṣāliḥ, and the one before it is more authentic in isnād and text because Ṣāliḥ did not hear it from Nāfiʿ ibn Jubayr but rather heard it from ʿAbd Allāh ibn al-Faḍl from him. Ibn Isḥāq and Saʿīd ibn Salamah agreed on this from Ṣāliḥ. I heard al-Nīsābūrī say: What I have is that Maʿmar made a mistake in it." And he narrated the ḥadīth with the wording: "The previously married woman has more right over herself than her guardian, and the virgin is consulted about herself, and her silence is her consent." It was narrated by al-Dārimī (2/138-139) and Aḥmad (1/274-355) through the path of ʿUbayd Allāh ibn ʿAbd al-Raḥmān ibn Muhab, who said: Nāfiʿ ibn Jubayr informed me with his previous isnād. And with this isnād, it is weak because ʿUbayd Allāh ibn ʿAbd al-Raḥmān is not strong, as stated in "al-Taqrīb."