because the lineage is attributed to him. If there is no child, there is no invocation of imprecation (li'an) between them, due to the lack of need for it. The waiting period (idda) becomes mandatory due to the seclusion (khalwa) therein, as does the waiting period for widowhood upon death, and the observance of mourning (ihdad); all of this is as a precaution for her. It differs from a valid marriage in that it does not establish inheritance, nor does it result in sexual lawfulness for the husband, nor the permissibility for a husband who has divorced his wife three times to remarry her through consummation in this [corrupt] marriage, nor is the state of muhsan (chastity/legal immunity for punishment) achieved by sexual intercourse therein, nor does the ruling of ila' (vow of abstinence) by oath hold therein, nor is divorce prohibited therein during the time of menstruation.
1100- Issue; He said: "The people most entitled to the marriage of a free woman are her father."
He only restricted the woman to being free here because a slave woman has no guardianship (wilaya) for her father over her; rather, her guardian is her master, without any disagreement that we know of. As for the free woman, the most entitled of people to marry her off is her father, and no one else has guardianship alongside him. This is the opinion of al-Shafi'i, and it is the well-known position from Abu Hanifa. Malik, al-'Anbari, Abu Yusuf, Ishaq, and Ibn al-Mundhir said: The son is more entitled. This is also a narration from Abu Hanifa, because he is more entitled than him regarding inheritance and stronger in the agnatic relationship (ta'sib), and for this reason, he inherits the clientage (wala') of his father rather than his grandfather. Our argument is that the child is a gift to his father; Allah the Almighty said: "And We gifted him Yahya (John)" [Surah Al-Anbiya: 90]. Zakariya said: "My Lord, grant me from Yourself a good offspring" [Surah Al-Imran: 38]. He also said: "So grant me from Yourself an heir" [Surah Maryam: 5]. Ibrahim said: "Praise to Allah, who has granted to me in old age Isma'il and Ishaq" [Surah Ibrahim: 39]. The Prophet (may Allah bless him and grant him peace) said:
(60) In the original, there is an addition: "id" (since). (61) In M: "wa kull" (and all). (62) In M: "tahill" (she becomes lawful). (1) In the original, A, B: "bi-al-hurriyyah" (with freedom). (2) In M: "bi-wala'" (with clientage). (3) Surah Al-Anbiya: 90. (4) Surah Al-Imran: 38. (5) Surah Maryam: 5. (6) Surah Ibrahim: 39.
لِكَونِ النَّسَبِ لاحِقًا به، فإن لم يكُنْ وَلَدٌ، فلا لِعَانَ بينهما؛ لعدمِ الحاجةِ إليه، وتجِبُ العِدّةُ بالخلْوَةِ فيه، وعِدّةُ الوفاةِ بالمَوْتِ فيه، والإحدادُ (٦٠)، كلُّ (٦١) ذلك احْتِياطًا لها. ويُفارِقُ الصحيحَ فى أنَّه لا يُثبِتُ التَّوارُثَ، ولا تَحْصُلُ به الإباحةُ للمُتَزَوجِ، ولا الحِلُّ (٦٢) للزَّوْجِ المُطَلِّقِ ثلاثًا بالوَطْءِ فيه، ولا يَحْصُلُ الإحْصانُ بالوَطْءِ فيه، ولا يَثْبُتُ حكمُ الإيلاءِ باليمينِ فيه، ولا يَحْرُمُ الطَّلاقُ فيه فى زَمَنِ الحَيْض.
١١٠٠ - مسألة؛ قال: (وَأحَقُّ النَّاس بِنِكَاحِ الْمَرْأَةِ الحُرَّةِ أَبُوهَا)
إنَّما قَيدَ المرأةَ بالحُرَّةِ (١) ههُنا؛ لأنَّ الأمَةَ لا وِلايةَ لأَبِيها عليها، وإنَّما وَليُّها سَيِّدُها. بغير خلافٍ عَلِمْناه. وأمَّا المرأةُ الحُرَّةُ، فأوْلَى الناس بتَزْوِيجِها أبوها، ولا وِلايةَ لأحدٍ معه. وبهذا قال الشَّافعىُّ. وهو المشهورُ عن أبى حنيفةَ. وقال مالكٌ والعَنْبَرِىُّ، وأبو يوسفَ، وإسحاقُ، وابنُ الْمُنْذِرِ: الابْنُ أوْلى. وهو رِوايةٌ عن أبى حنيفةَ؛ لأنَّه أوْلى منه بالمِيراثِ، وأقْوَى تَعْصِيبًا، ولهذا يَرِثُ مَوْلَى (٢) أبِيه دون جَدِّه. ولَنا، أَنَّ الوَلَدَ مَوْهُوبٌ لأَبِيه، قال اللَّه تعالى: {وَوَهَبْنَا لَهُ يَحْيَى} (٣). وقال زَكَرِيَّا: {رَبِّ هَبْ لِى مِنْ لَدُنْكَ ذُرِّيَّةً طَيِّبَةً} (٤). وقال: {فَهَبْ لِى مِنْ لَدُنْكَ وَلِيًّا} (٥). وقال إبراهيم: {الْحَمْدُ لِلَّهِ الَّذِى وَهَبَ لِى عَلَى الْكِبَرِ إِسْمَاعِيلَ وَإِسْحَاقَ} (٦). وقال -صلى اللَّه عليه وسلم-:
(٦٠) فى الأصل زيادة: "إذ".(٦١) فى م: "وكل".(٦٢) فى م: "تحل".(١) فى الأصل، أ، ب: "بالحرية".(٢) فى م: "بولاء".(٣) سورة الأنبياء ٩٠.(٤) سورة آل عمران ٣٨.(٥) سورة مريم ٥.(٦) سورة إبراهيم ٣٩.
