Ziyad ibn Sa‘d also narrated it from ‘Abd Allah ibn al-Fadl with similar wording; it will appear under no. 1807. Ibn Ishaq also narrated it: Salih ibn Kaysan told me, from Ibn al-Fadl, with the same chain. Al-Daraqutni recorded it and said: “Sa‘id ibn Salamah also narrated it from Salih ibn Kaysan. Ma‘mar differed from them in its chain of transmission, omitting a man from it; he also differed from them in the text of the hadith, giving another wording in which he erred. For everyone who narrated it from ‘Abd Allah ibn al-Fadl, and everyone who narrated it from Nafi‘ ibn Jubayr through ‘Abd Allah ibn al-Fadl, contradicted Ma‘mar; and their agreement is evidence of his error.”

He then cited, through his chain, from Sa‘id ibn Salamah ibn Abi al-Husam, who said: Salih ibn Kaysan informed us; and through his chain from ‘Abd al-Razzaq, from Ma‘mar, from Salih ibn Kaysan, from Nafi‘ ibn Jubayr, with the wording: “The guardian has no authority in the case of a previously married woman, and an orphan girl is to be asked for her consent; her silence constitutes her consent.” Abu Dawud, al-Nasa’i, Ahmad (1/234), and Ibn Hibban (1241) likewise recorded it through ‘Abd al-Razzaq, with the same chain. Ibn al-Mubarak also narrated it from Ma‘mar, with the same chain. Al-Daraqutni recorded it and said: “This is how ‘Umar narrated it from Salih. But the version before it is sounder in both chain and text, because Salih did not hear it from Nafi‘ ibn Jubayr; rather, he heard it from ‘Abd Allah ibn al-Fadl, from him. Ibn Ishaq and Sa‘id ibn Salamah were agreed on this in their narration from Salih. I heard al-Naysaburi say: ‘In my view, Ma‘mar erred concerning it.’”

The hadith was also narrated with the wording: “A previously married woman has more right concerning herself than does her guardian, and a virgin is to be consulted concerning herself; her silence constitutes her consent.” Al-Darimi (2/138–139) and Ahmad (1/274–355) recorded it through ‘Ubayd Allah ibn ‘Abd al-Rahman ibn Mawhab, who said: Nafi‘ ibn Jubayr informed me through the preceding chain. This chain is weak, because this ‘Ubayd Allah ibn ‘Abd al-Rahman is not strong, as stated in al-Taqrib.