I said: This does not raise suspicion about those whose meeting with their teachers is certain, like his grandfather, and it does not necessarily imply weakening him in general. The principle is to accept his ḥadīth, and for this reason, al-Dhahabī did not include him in "al-Mughnī fī al-ḍuʿafāʾ wa-al-matrūkīn," although he mentioned him very briefly in "al-Mīzān." Despite all of this, he was followed up, and perhaps even his grandfather al-Faḍl was followed up, as previously indicated. It was mentioned that al-Nasāʾī included it in "al-Kuná," and he passed away in the year 303, while the grandson passed away in the year 282, so they were contemporaries. I find it unlikely that he narrated from him, but rather he or his teacher was a follower of him. Perhaps al-Nasāʾī narrated it from one of his Egyptian teachers, like ʿAbd al-Raḥmān ibn ʿAbd Allāh ibn ʿAbd al-Ḥakam ibn Aʿyan al-Miṣrī, who narrated from Saʿīd ibn al-Ḥakam ibn Abī Maryam, the trustworthy, who is Saʿīd ibn Abī Maryam, the teacher of al-Faḍl ibn Muḥammad al-Shaʿrānī here, and Allāh knows best. In conclusion, through this investigation, we conclude that the isnād of the ḥadīth is strong, and those among the early scholars who authenticated it did not go far afield, especially since it has supporting evidence that confirms its meaning. Among them is the ḥadīth of ʿĀʾishah through the route of Abū al-Milīḥ, who said: Women from the people of Shām entered upon ʿĀʾishah (raḍiya Allāhu ʿanhā), and she said: "Where are you from?" ... the ḥadīth is similar, but the elevated wording is: "No woman removes her clothes outside her house except that she has torn what is between her and her Lord." It is included in "Ādāb al-Zafāf" (p. 141), and see "Ṣaḥīḥ al-Targhīb wa-al-Tarhīb" number (163) from the new edition of Maktabat al-Maʿārif