The first: Marriage is not valid except with a guardian, and a woman does not possess the right to marry herself off, nor another person, nor to appoint anyone other than her guardian to marry her off. If she does so, the marriage is not valid. This was narrated from Umar, Ali, Ibn Mas'ud, Ibn Abbas, Abu Hurayrah, and Aisha (may Allah be pleased with them). This was the position held by Sa'id ibn al-Musayyib, Al-Hasan, Umar ibn Abd al-Aziz, Jabir ibn Zayd, Al-Thawri, Ibn Abi Layla, Ibn Shubruma, Ibn al-Mubarak, Ubayd Allah al-Anbari, Al-Shafi'i, Ishaq, and Abu Ubayd. It was narrated from Ibn Sirin, Al-Qasim ibn Muhammad, Al-Hasan ibn Salih, and Abu Yusuf that it is not permissible for her to do that without the permission of the guardian, but if she were to do so, it would be suspended upon his approval. Abu Hanifah said: She has the right to marry herself off, or another person, and to appoint someone as a deputy for the marriage because Allah Almighty said: "Do not prevent them from marrying their husbands" (Surat Al-Baqarah: 232). He attributed the marriage to them and forbade preventing them from it. Furthermore, because it is her exclusive right and she is among those capable of conducting [legal] transactions, it is valid from her, just like the sale of her slave girl. And because, if she possesses the right to sell her slave girl—which is a disposal over her body and all of her interests—then in marriage, which is a contract over some of her benefits, it is even more appropriate. Our evidence is that the Prophet (peace and blessings of Allah be upon him) said: "There is no marriage except with a guardian." This was narrated by Aisha, Abu Musa, and Ibn Abbas. Al-Marwazi said: I asked Ahmad and Yahya about the hadith: "There is no marriage except with a guardian." They both said: "It is authentic." It was narrated from Aisha, from the Prophet (peace and blessings of Allah be upon him), that he said: "Any woman who marries herself off without the permission of her guardian, her marriage is void, void, void. If he has consummated with her, then she is entitled to the dowry for what he has enjoyed of her private parts. And if they dispute, the Sultan is the guardian of the one who has no guardian." Imam Ahmad, Abu Dawud, and others recorded it. If it is said: The narrator is Al-Zuhri, and he has denied it. Ibn Jurayj said: I asked Al-Zuhri about it, and he did not recognize it. We say to him: None but Ibn 'Ulayyah narrated this from Ibn Jurayj, and Imam Ahmad and Yahya stated the same. Even if it were established,
(2) In M: addition of "and Abu Salih". (3) Surat Al-Baqarah: 232. (4) In M: "manafi'uha". (5) Its documentation was previously provided in: 5/88. Added to it: Al-Musnad 6/47, 66, 166. (6) In M: "rawahu". (7) In the marginal note of B: "Recorded by the Five except Al-Nasa'i, and Al-Tirmidhi graded it hasan, and Ibn Hibban and others authenticated it. It is from the narration of Sulayman ibn Musa, who is trustworthy; Muslim narrated for him, and Al-Bukhari said: 'He has some munkar (rejected) reports.'" (8) In A, B, and M: "Khadij".
أحدها: أَنَّ النكاحَ لا يَصِحُّ إلَّا بِوَلِىٍّ، ولا تَملِكُ المرأةُ تَزْوِيجَ نفْسِها ولا غيرِها، ولا توْكِيلَ غيرِ وَلِيِّها فى تزْويجِها. فإن فَعَلَتْ، لم يَصِحَّ النِّكاحُ. رُوِىَ هذا عن عمرَ، وعلىٍّ، وابن مسعودٍ، وابنِ عباسٍ، وأبى هُرَيرةَ، وعائشةَ، رَضِىَ اللَّهُ عنهم. وإليه ذهَبَ سعيدُ بن المُسَيَّبِ، والحسنُ، وعمرُ بن عبدِ العزيز، وجابرُ بنُ زيدٍ، والثَّوْرِىُّ، وابنُ أبى لَيلَى، وابنُ شُبْرُمةَ، وابنُ المُباركِ، وعُبَيْدُ اللَّه العَنْبَرِىُّ، والشافعىُّ، وإسحاقُ، وأبو عُبَيْدٍ. ورُوِى عن ابن سِيرِينَ، والقاسمِ بن محمدٍ، والحسنِ بنِ صالحٍ (٢)، وأبى يوسف: لا يجوزُ لها ذلك بغيرِ إذْنِ الوَلِىِّ، فإن فَعلَتْ كان مَوْقوفًا على إجَازَتِه. وقال أبو حنيفةَ: لها أن تُزَوِّجَ نَفْسَها وغيرَها، وتُوَكِّلَ فى النِّكاحِ؛ لأنَّ اللَّه تعالى قال: {فَلَا تَعْضُلُوهُنَّ أَنْ يَنْكِحْنَ أَزْوَاجَهُنَّ} (٣). أضاف النِّكاحَ إليهِنَّ، ونَهَى عن مَنْعِهِنَّ منه، ولأنَّه خالِصُ حَقِّها، وهى من أهلِ المباشَرةِ، فصَحّ منها، كبَيْعِ أمَتِها، ولأنَّها إذا مَلَكَتْ بَيْعَ أمتِها، وهو تَصَرُّفٌ فى رَقَبَتِها وسائرِ منافِعِها، ففى النِّكاحِ الذى هو عَقْدٌ على بعض نَفْعِها (٤) أوْلَى. ولَنا، أنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- قال: "لَا نِكَاحَ إلَّا بوَلِىٍّ" (٥). رَوَته عائشةُ، وأبو موسَى، وابنُ عباسٍ. قال المَرُّوذِىُّ: سألتُ أحمدَ وَيحْيَى عن حديثِ: "لَا نِكاحَ إلا بِوَلِىٍّ". فقالا: صحيحٌ. ورُوِىَ عن عائشةَ، عن النَّبِىِّ -صلى اللَّه عليه وسلم-، أنَّه قال: "أَيُّمَا امْرَأةٍ نَكَحَت نَفْسَها بِغَيْرِ إذنِ وَلِيِّهَا، فَنِكاحُهَا بَاطِلٌ بَاطِلٌ بَاطِلٌ، فَإنْ أصَابَهَا، فَلَهَا المَهْرُ بِمَا اسْتَحلَّ مِنْ فَرْجِها، فإن اشْتَجَرُوا، فَالسُّلْطَانُ وَلِىُّ مَنْ لَا وَلِىَّ لَهُ". روَاه الإمامُ أحمدُ، وأبو داودَ وغيرُهما (٥). فإن قِيلَ: فإن الزُّهْرِى رَاوِيه (٦) وقد أنْكَرَه (٧). قال ابنُ جُرَيْجٍ (٨): سألتُ الزُّهْرِى عنه فلم يَعْرِفْه. قلنا له: لم يَقُلْ هذا عن ابن جُرَيْجٍ (٨) غيرُ ابنِ عُلَيَّةَ، كذلك قال الإمامُ أحمدُ ويحيى، ولو ثَبَتَ
(٢) فى م زيادة: "وأبى صالح".(٣) سورة البقرة ٢٣٢.(٤) فى م: "منافعها".(٥) تقدم تخريجه فى: ٥/ ٨٨. ويضاف إليه: المسند ٦/ ٤٧، ٦٦، ١٦٦.(٦) فى م: "رواه".(٧) فى حاشية ب: "رواه الخمسة إلا النسائى، وحسنه الترمذى، وصححه ابن حبان وغيره، وهو من رواية سليمان ابن موسى وهو ثقة، روى له مسلم، وقال البخارى: عنده مناكير".(٨) فى أ، ب، م: "خديج".
