prevent her from it, just like marrying someone who is not a match (kuf'). As for if they both agree on that and are satisfied with it, it is permissible and the marriage is valid, because the right belongs to both of them and does not go beyond them. However, it is disliked for both of them, due to what Imam Abu Abd Allah mentioned, that even if she is satisfied now, she will dislike him later on. It is possible that other guardians possess the right to object to her and prevent her from this marriage, because the shame attaches to them and the harm reaches them, so it resembles the case where he marries her to someone who is not a match. As for if the defect occurs in the husband and the woman accepts him, her guardian does not possess the right to force her to annul it, because his right is at the initiation of the contract, not in its continuation. For this reason, if she asked her guardian to marry her to a slave, he is not obligated to comply with her, but if she were freed while married to a slave, he would not possess the right to force her to annul it.
1183 - Issue: He said: (And if the slave woman is freed while her husband is a slave, she has the option to annul the marriage).
The scholars are in consensus on this, as mentioned by Ibn al-Mundhir, Ibn Abd al-Barr, and others. The basis for this is the report of Barira; Aisha said: Barira entered into a contract of manumission (kitaba), and the Messenger of Allah (may Allah bless him and grant him peace) gave her the choice regarding her husband, who was a slave, so she chose herself. Urwa said: Had he been free, the Messenger of Allah (may Allah bless him and grant him peace) would not have given her the choice. Narrated by Malik in "al-Muwatta", Abu Dawood, and al-Nasa'i. And because there is harm upon her in being free while under a slave.
(12) In M: "if (idha)". (13) In A and B: "if (in)". (14) In the original and M: "she dislikes (takrahu)". (15) In A, B, and M: "against them and preventing them both ('alayhima wa-man'ihima)". (16) In A, B, and M: "reaches them (yalhaqu bihim)". (1) Omitted from: M. (2) The verification of the hadith of Barira was previously provided during the verification of his saying - may Allah bless him and grant him peace -: "The right of patronage (wala') belongs to the one who emancipates," and its verification in this issue is according to its utilization as evidence, based on whether she was under a free man or a slave. What is cited here was recorded by Malik in: The Chapter on What Has Been Said Regarding the Option (al-khiyar), from the Book of Divorce, al-Muwatta 2/562. Abu Dawood, in: The Chapter on the Slave Woman Who Is Emancipated..., from the Book of Divorce, Sunan Abi Dawood 1/517. And al-Nasa'i, in: The Chapter on the Option of the Slave Woman Who Is Emancipated While Her Husband Is a Slave, from the Book of Divorce, al-Mujtaba 6/135. It was also recorded by al-Bukhari, in: The Chapter on Selling Patronage and Gifting It, from the Book of Emancipation, and in: The Chapter on a Slave Woman's Sale Not Being Divorce, from the Book of Divorce, and in: The Chapter on Servants, from the Book of Food, and in: The Chapter on the Inheritance of the Sa'iba, and the Chapter on If One Becomes Muslim at His Hands, from the Book of Inheritance Laws. Sahih al-Bukhari 3/192, 7/61, 100, 8/192, 193. Muslim, in: The Chapter on Patronage Being Only for the One Who Emancipates, from the Book of Emancipation. Sahih Muslim 2/1143, 1144. Al-Tirmidhi, in: The Chapter on What Has Been Said Regarding the Woman Who Is Emancipated While She Has a Husband, from the Chapters on Breastfeeding. Aridat al-Ahwadhi 5/101. Ibn Majah, in: The Chapter on the Option of the Slave Woman When She Is Emancipated, from the Book of Divorce. Sunan Ibn Majah 1/671. Al-Darimi, in: The Chapter on Giving the Option to a Slave Woman Who Is Under a Slave and Then Emancipated, and the Chapter on What Has Been Said Regarding the Option, from the Book of Divorce. Sunan al-Darimi 2/169, 265. And Imam Ahmad, in: al-Musnad 1/180. (3) In the original and M: "the slave (al-'abd)". (4) Omitted from: M. (5) In: The Chapter on If the Charity Changes, from the Book of Zakat, and in: The Chapter on the Option of the Slave Woman Who Is Emancipated While Her Husband Is Free, from the Book of Divorce, and in: The Chapter on a Sale Containing a Corrupt Condition..., from the Book of Sales. al-Mujtaba 5/81, 6/133, 7/264. It was also recorded by Muslim, in: The Chapter on Patronage Being for the One Who Emancipates, from the Book of Emancipation. Sahih Muslim 2/1144. Abu Dawood, in: The Chapter on One Who Said: He Was Free, from the Book of Divorce. Sunan Abi Dawood 1/518. Al-Tirmidhi, in: The Chapter on What Has Been Said Regarding the Woman Who Is Emancipated While She Has a Husband, from the Chapters on Breastfeeding. Aridat al-Ahwadhi 5/101. Ibn Majah, in: The Chapter on the Option of the Slave Woman When She Is Emancipated, from the Book of Divorce. Sunan Ibn Majah 1/670. Al-Darimi, in: The Chapter on Giving the Option to a Slave Woman Who Is Under a Slave and Then Emancipated, from the Book of Divorce. Sunan al-Darimi 2/1169. And Imam Ahmad, in: al-Musnad 6/42, 170. (6) In the original: "perfect/complete ()". (7) In the original: "option ()".
مَنْعَها منه، كالتَّزْويجِ بغيرِ كُفْءٍ. فأمَّا إن (١٢) اتَّفَقَا على ذلك، ورَضِيَا به، جازَ، وصَحَّ النِّكاحُ؛ لأنَّ الحَقَّ لهما، ولا يَخْرُجُ عنهما. ويُكْرَهُ لهما ذلك؛ لما ذَكَره الإِمامُ أبو عبدِ اللَّه، من أنَّها وإن (١٣) رَضِيَتِ الآن، تكرهُه (١٤) فيما بعدُ. ويَحْتَمِلُ أن يَمْلِكَ سائرُ الأوْلياءِ الاعْتِراضَ [عليها ومَنْعَها] (١٥) من هذا التَّزْويج؛ لأنَّ العارَ يلْحَقُهم (١٦)، ويَنَالُهم الضَّرَرُ، فأشْبَهَ ما لو زَوَّجَها بغيرِ كُفْءٍ. فأمَّا إِن حَدَثَ العَيْبُ بالزَّوْجِ، ورَضِيَتْه المرأةُ، لم يَمْلِكْ وَلِيُّها إجْبارَها على الفَسْخِ؛ لأنَّ حَقَّه فى ابْتِداءِ العَقْدِ لا فى دَوَامِه، ولهذا لو دَعَتْ وَلِيَّها إلى تَزْوِيجِها بعَبْدٍ لم يَلْزَمْه إجابَتُها، ولو عَتَقَتْ تحتَ عَبْدٍ، لم يَملِكْ إجْبارَها على الفَسْخِ.
١١٨٣ - مسألة؛ قال: (وإذا عَتَقَتِ الأَمَةُ، وزَوْجُها عَبْدٌ، فَلَهَا الْخِيارُ فى فَسْخِ النِّكَاحِ)
أجْمَعَ أهلُ العلمِ على هذا، ذَكَره ابنُ المُنْذِرِ، وابنُ عبدِ البَرِّ، وغيرُهما. والأصْلُ فيه خَبَرُ بَرِيرةَ، قالت عائشةُ: كاتَبَت بَرِيرَةُ، فخَيَّرها رسولُ اللَّه -صلى اللَّه عليه وسلم- فى زَوْجِها، وكان عَبْدًا، فاخْتارَتْ نَفْسَها. قال عُرْوَةُ: ولو كان حُرًّا ما خَيَّرَهَا رسولُ اللَّه -صلى اللَّه عليه وسلم-. رواه مالكٌ، [فى "المُوَطَّأِ"] (١)، وأبو داودَ، والنَّسَائِىُّ (٢). ولأنَّ عليها ضَرَرًا فى كَوْنِها حُرَّةً تحت
(١٢) فى م: "إذا".(١٣) فى أ، ب: "إن".(١٤) فى الأصل، م: "تكره".(١٥) فى أ, ب، م: "عليهما ومنعهما".(١٦) فى أ، ب، م: "يلحق بهم".(١) سقط من: م.(٢) تقدم تخريج حديث بريرة، عند تخريج قوله -صلى اللَّه عليه وسلم-: "الولاء لمن أعتق"، وتخريجه فى هذه المسألة حسب الاستدلال به، من حيث كانت تحت حر أو عبد.وما ورد هنا أخرجه مالك، فى: باب ما جاء فى الخيار، من كتاب الطلاق. الموطأ ٢/ ٥٦٢. وأبو داود، فى: باب فى المملوكة تعتق. . .، من كتاب الطلاق. سنن أبى داود ١/ ٥١٧. والنسائى، فى: باب خيار الأمة تعتق وزوجها مملوك، من كتاب الطلاق. المجتبى ٦/ ١٣٥.كما أخرجه البخارى، فى: باب بيع الولاء وهبته، من كتاب العتق, وفى: باب لا يكون بيع الأمة طلاقا، من كتاب الطلاق, وفى: باب الأدم، من كتاب الأطعمة, وفى: باب ميراث السائبة, وباب إذا أسلم على يديه, من كتاب =
