because marriage is a right of the husband over her, so her claim of a right belonging to someone else is not heard. If we say the first [opinion], the husband is asked; if he denies it and there is no evidence, the statement is his without an oath, because if the woman is not asked to swear an oath when the right is upon her, then it is more appropriate that the one to whom the right belongs should not be asked to swear an oath while he is denying it. It is possible that he could be asked to swear an oath, because her claim is only heard due to its inclusion of a claim of financial rights for which an oath is prescribed. If evidence for the marriage is established, what the marriage entails of her rights is proven for her. As for her being permissible to him, it depends on the hidden state of affairs; if he knows she is his wife, she is lawful to him, because his denial of the marriage is not a divorce, nor did he intend divorce by it. If he knows she is not his wife, either due to the lack of a contract or because she has become irrevocably separated from him, she is not lawful to him. Is he permitted to her in the outward aspect? There are two possibilities; one is that he is permitted to her, because the judge has ruled on the marriage. The second is that he is not permitted to her, due to his admission against himself that she is forbidden to him, so his statement is accepted regarding his own right, but not against what is upon him, just as if he married a woman, then said: 'She is my sister through breastfeeding.' Once this is established, then her claim of marriage is like the claim of the husband in what we have mentioned regarding investigating the cause of the marriage and the conditions of the contract. The school of al-Shafi'i is close to what we have mentioned in this section.
Section: As for other contracts [besides marriage], such as sales, leasing, reconciliation, and others, they do not require investigation and mentioning the conditions according to the most correct of the two opinions, because they are not treated with excessive precaution and they do not require a guardian or witnesses, so they do not require investigation, like a claim of physical property. It is the same whether the item sold is a slave girl or something else, because it is a sold item, so it resembles a slave. Likewise, if the item claimed is a physical object or a debt, he does not need to mention the cause, because the causes for that are many and not restricted, and the claimant might be unaware of the cause.
(10) Omitted from: A. (11) Omitted from: the original, B. (12) In A: "meaning". (13) In M: "his wife". (14) In B: "he married". (15) Omitted from: the original, A, B. (16) In the original, B, M: "the slave girl".
لأنَّ النِّكَاحَ حَقٌّ للزوْجِ عليها، فلا تُسْمَعُ دعْوَاها حَقًّا لغيْرِها. فإن قُلْنا بالأوَّلِ، سُئِلَ الزَّوْجُ، فإنْ أنْكَرَ ولم تكُنْ بَيِّنَةٌ، فالقَوْلُ قولُه من غير يَمِينٍ؛ لأنَّه إذا لم تُسْتَحْلَفِ المرْأةُ والحقُّ عليها، فَلأَن لا يُسْتَحْلَفَ مَن الحقُّ له، [وهو يُنْكِرُه] (١٠)، أوْلَى (١١). ويَحْتَمِلُ أَنْ يُسْتحْلَفَ؛ لأنَّ دَعْوَاها إنَّما سُمِعَتْ لتَضَمُّنِها دَعْوَى (١٢) حُقُوقٍ مَالِيَّةٍ تُشْرَعُ فيها اليَمِينُ. وإِنْ قامَتِ البَيِّنَة بالنِّكَاحِ، ثَبَتَ لها ما تَضَمَّنَه النِّكَاحُ من حُقُوقِها. وأمَّا إباحَتُها له، فتَنْبَنِىِ على باطِنِ الأَمْرِ، فإنْ عَلِمَ أنَّها امْرأتُه، (١٣) حلَّتْ له؛ لأنَّ إنْكَارَه النِّكَاحَ ليس بطلاقٍ، ولا نَوَى به الطَّلاقَ، وإِنْ عَلِمَ أنَّها ليستِ امْرَأتَه؛ إمَّا لعَدَمِ العَقْدِ، أو لبَيْنُونَتِها منه، لم تَحِلَّ له. وهل يُمَكَّنُ منها فى الظَّاهِرِ؟ يَحْتَمِلُ وَجْهَيْن، أحدُهما، يُمَكَّنُ منها؛ لأنَّ الحَاكمَ قد حَكَمَ بالزَّوْجِيَّة. والثَّانِى، لا يُمَكَّنُ منها، لإِقْرَارِه على نَفْسِه بتَحْريمِها عليه، فيُقْبَلُ قوْلُه فى حقِّ نَفْسِه، دونَ ما عليه، كما لو تَزَوَّجَ (١٤) امرأةً، ثم قال: هى أُخْتِى من الرَّضَاعَة. فإذا ثَبَتَ هذا، فإِنَّ دعْوَاها النِّكَاحَ كدَعْوَى الزَّوْجِ، فيما ذَكَرْنا، من الكَشْفِ عن سَبَبِ النِّكَاحِ، وشَرَائِطِ العَقْدِ. ومذهبُ الشَّافِعىِّ قرِيبٌ ممَّا ذَكَرْنا فى هذا الفَصْلِ.
فصل: فأمَّا سائِرُ العُقُودِ [غيرُ النِّكَاحِ] (١٥)، كالبَيْعِ والإِجَارَةِ والصُّلْحِ وغيرِها، فلا يفْتَقِرُ إلى الكَشْفِ، وذِكْرِ الشُّروطِ، فى أصَحِّ الوَجْهَيْن؛ لأنَّها لا يُحْتَاطُ لها ولا تَفْتَقِرُ إلى الوَلِىّ والشُّهُودِ، فلم تفْتَقِرْ إلى الكَشْفِ، كدَعْوَى العَينِ، وسَوَاءٌ كان المَبِيعُ جَارِيَةً أو غَيْرَها؛ لأنَّها مَبِيعٌ، فأشْبَهَتِ العَبْدَ (١٦)، وكذلك إذا كان المُدَّعَى عَيْنًا أو دَيْنًا، لم يحْتَجْ إلى ذِكْرِ السَّبَبِ؛ لأنَّ أسْبَابَ ذلك تَكْثُرُ ولا تَنْحَصِرُ، وربَّما خفِىَ على المُسْتَحِقِّ سَبَبُ
(١٠) سقط من: أ.(١١) سقط من: الأصل، ب.(١٢) فى أ: "معنى".(١٣) فى م: "زوجته".(١٤) فى ب: "زوج".(١٥) سقط من: الأصل، أ، ب.(١٦) فى الأصل، ب، م: "الجارية".