Ahmad said, in a narration by Abu Talib: If she marries without a guardian, the guardian does not have the right to marry her to someone else until she is divorced. This is because marrying her off without a divorce leads to the woman having two husbands, each of whom believes in the lawfulness of their marriage to her.
Section: It is disliked for a person in ihram to propose marriage, [to propose to a woman in ihram, and it is disliked for a person in ihram] (11) to propose on behalf of those who are not in ihram; because it has come in some wordings of the hadith of Uthman: "The person in ihram shall not marry, shall not give in marriage, and shall not propose." Reported by Muslim (12). This is also because it is a cause leading to the forbidden, so it resembles signaling towards game (hunting). An invalid ihram is like a valid one in prohibiting marriage and other prohibitions, because its ruling remains regarding what is obligatory in ihram, and likewise regarding what is forbidden by it.
Section: It is disliked to serve as a witness for (13) a marriage; because it is assisting in the marriage, so it resembles the proposal. If one bears witness or proposes, the marriage does not become corrupt. Some companions of al-Shafi'i said: The marriage does not take effect with the testimony of those in ihram; because in some narrations it says: "And he shall not bear witness." Our evidence is that the witness has no role in the contract, so he resembles the one proposing (14), and this wording is not well-known, so no ruling can be established by it. Whenever a person in ihram gets married, or arranges a marriage, or a woman in ihram is married off, no ransom (fidya) is required for that; because it is a contract that is corrupt due to the ihram, so no ransom is required for it, like the purchase of game.
596 - Issue; He said: (If a person in ihram has intercourse in the vagina and discharges, or does not discharge, then the Hajj of both of them is corrupted, and upon him is a badana [camel] if he coerced her, and if she complied with him, then upon each of them is a badana).
(11) In place of this in the original: "And it is". (12) Its verification has preceded on page 163. (13) Omitted from: M. (14) In A, B, and M: "the proposal".
قال أحمدُ، في رِوَايَةِ أبِى طَالِبٍ: إذا تَزَوَّجَتْ بغيرِ وَلِىٍّ، لم يكن لِلْوَلِىِّ أن يُزَوِّجَها من غيرِه حتَّى يُطَلِّقَ. ولأنَّ تَزْوِيجَها من غيرِ طَلَاقٍ يُفْضِى إلى أن يَجْتَمِعَ لِلْمَرْأةِ زَوْجَانِ، كُلُّ وَاحِدٍ منهما يَعْتَقِدُ حِلَّها.
فصل: وتُكْرَهُ الخِطْبَةُ لِلْمُحْرِمِ، [وخِطْبَةُ المُحْرِمَةِ، ويُكْرَهُ لِلْمُحْرِمِ] (١١) أن يَخْطُبَ لِلْمُحِلِّينَ؛ لأنَّه قد جاء في بعضِ ألْفَاظِ حَدِيثِ عثمانَ: "لا يَنْكِحُ المُحْرِمُ، ولا يُنْكِحُ، ولا يَخْطُبُ". رَوَاهُ مُسْلِمٌ (١٢). ولأنَّه تَسَبُّبٌ إلى الحَرامِ، فأشْبَهَ الإِشَارَةَ إلى الصَّيْدِ. والإِحْرَامُ الفَاسِدُ كَالصَّحِيحِ فى مَنْعِ النِّكَاحِ، وسَائِرِ المَحْظُورَاتِ، لأنَّ حُكْمَهُ بَاقٍ فى وُجُوبِ ما يَجِبُ في الإحْرَامِ، فكذلك ما يَحْرُمُ به.
فصل: ويُكْرَهُ أن يَشْهَدَ فى (١٣) النِّكاحِ؛ لأنَّه مُعاوَنَةٌ على النِّكاحِ، فأشْبَهَ الخِطْبَةَ. وإن شَهِدَ أو خَطَبَ، لم يَفْسُدِ النِّكَاحُ. وقال بعضُ أصْحابِ الشَّافِعِىِّ: لا يَنْعَقِدُ النِّكَاحُ بِشَهَادَةِ المُحْرِمين؛ لأنَّ فى بعض الرِّوَايَاتِ: "ولا يَشْهَدُ". ولَنا، أنَّه لا مَدْخَلَ لِلشَّاهِدِ في العَقْدِ، فأشْبَهَ الخَطِيبَ (١٤)، وهذه اللَّفْظَةُ غيرُ مَعْرُوفَةٍ، فلم يَثْبُتْ بها حُكْمٌ. ومتى تَزَوَّجَ المُحْرِمُ، أو زَوَّجَ، أو زُوِّجَتْ مُحْرِمَةٌ، لم يَجِبْ بذلك فِدْيَةٌ؛ لأنَّه عَقْدٌ فسَدَ لأجْلِ الإِحْرامِ، فلم تَجِبْ به فِدْيَةٌ، كَشِرَاءِ الصَّيْدِ.
٥٩٦ - مسألة؛ قال: (فَإنْ وَطِئ المُحْرِمُ فى الفَرْجِ فأَنْزَلَ، أو لَمْ يُنْزِلْ، فَقَدْ فَسَد حَجُّهُمَا، وَعَلَيْهِ بَدَنَةٌ إنْ كَانَ استَكْرَهَهَا، وإنْ كَانَتْ طَاوَعَتْهُ، فعَلَى كُلِّ واحِدٍ مِنْهُمَا بَدنَةٌ)
(١١) مكان هذا فى الأصل: "وهو".(١٢) تقدَّم تخريجه فى صفحة ١٦٣.(١٣) سقط من: م.(١٤) فى أ، ب، م: "الخطبة".
