The sultan—if she gives him permission to marry her—may do so. Is it permissible for him to oversee both sides of the contract himself? There are two narrations regarding this. The first is that he may do so, which is the position of al-Hasan, Ibn Sirin, Rabi'ah, Malik, al-Thawri, Abu Hanifah, Ishaq, Abu Thawr, and Ibn al-Mundhir, based on what al-Bukhari narrated, stating: 'Abd al-Rahman ibn 'Awf said to Umm Hakim bint Qariz: "Will you delegate your affair to me?" She said: "Yes." He said: "I have married you." Furthermore, because he possesses the capacity for both the offer and the acceptance, it is permissible for him to undertake both, just as if he were marrying off his slave woman to his young male slave. It is a contract in which an offer was found from a guardian of established authority, and an acceptance was found from a husband who is eligible for such acceptance; thus, it is valid, as it would be if they were two different men. It has also been reported that the Prophet (peace and blessings of Allah be upon him) freed Safiyyah and made her manumission her dowry. If it is said: "It has been reported that the Prophet (peace and blessings of Allah be upon him) said: 'Any marriage not attended by four is illicit: a husband, a guardian, and two witnesses,'" we reply: We do not know the authenticity of this, and if it were authentic, it is specific to one who marries his slave woman to his young male slave, and thus the case of contention is also excluded from it.
Does it require mentioning both the offer and acceptance, or is the mere offer sufficient? There are two views. The first is that one needs to say: "I have married myself to so-and-so, and I have accepted this marriage," because what requires an offer also requires an acceptance, like all other contracts. The second is that it suffices for him to say: "I have married myself to so-and-so" or "I have married so-and-so," which is the position of Malik and Abu Hanifah, due to the hadith of 'Abd al-Rahman ibn 'Awf and because his offer includes the acceptance, so it is similar to when a request is made beforehand. For this reason, we said: if he says to his slave woman, "I have freed you and made your manumission your dowry," the marriage is contracted by the mere utterance of this statement.
(2) In the original: "he marries her off." (3) In M: "to oversee." (4) Q: Chapter: If the guardian is the suitor, from the Book of Marriage. Sahih al-Bukhari, 7/21. (5) In M: "from." (6) In M, an addition: "that he." (7) Its verification was provided previously on page 348. (8) In A, M: "we know." (9) In M: "requires." (10) Omitted from the original. (11) In A, M: "is contracted."
السلطانُ، إذا أَذِنَتْ له أن يَتَزَوَّجَها (٢)، فله ذلك، وهل له أن يَلِىَ (٣) طَرَفَىِ العَقْدِ بنَفْسِه؟ فيه روايتان؛ إحداهما، له ذلك. وهو قولُ الحسنِ، وابنِ سِيرِينَ، ورَبِيعةَ، ومالكٍ، والثَّوْرىِّ، وأبى حنيفةَ، وإسحاقَ، وأبى ثَوْرٍ، وابنِ الْمُنْذِرِ؛ لما رَوَى البُخارِىُّ (٤)، قال: قال عبدُ الرحمنِ بن عَوْفٍ، لأُمِّ حَكِيمٍ ابنةِ قارِظٍ: أتَجْعَلِينَ أمْرَكِ إلىَّ؟ قالتْ: نعم. قال: قد تَزَوّجْتُكِ. ولأنَّه يَمْلِكُ الإِيجابَ والقَبُولَ، فجاز أن يتَولَّاهُما، كما لو زَوَّجَ أمتَهَ عَبْده الصغيرَ، ولأنَّه عَقْدٌ وُجِدَ فيه الإِيجابُ من وَلِىٍّ ثابتِ الولايةِ، والقَبُولُ من زوجٍ هو أهلٌ للقَبُولِ، فصَحَّ، كما لو وُجِدَا من رَجُلَيْنِ. وقد رُوِىَ أَنَّ (٥) النَّبِىَّ -صلى اللَّه عليه وسلم- (٦): أعْتَقَ صَفِيّةَ، وجَعَلَ عِتْقَها صَداقَها (٧). فإن قيل: فقد رُوِىَ أنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- قال: "كُلُّ نِكَاحٍ لم يَحْضُرْهُ أرْبعةٌ فَهُوَ سِفَاحٌ: زَوْج، ووَلِىٌّ، وشَاهِدَانِ" (٧). قُلْنا: هذا لا نَعْرِفُ (٨) صِحّتَه، وإن صحَّ فهو مَخْصوصٌ بمَنْ زَوَّجَ أمَتَه عبدَه الصَّغيرَ، فيُخَصُّ منه محلُّ النِّزاعِ أيضًا. وهل يَفتَقِرُ إلى ذِكْرِ الإِيجابِ والقَبُولِ، أم يُكْتَفَى بمُجَرَّدِ الإِيجابِ؟ فيه وجهان؛ أحدهما، يَحْتاجُ أن يقولَ: زَوَّجْتُ نَفْسِى فلانةً، وقَبِلْتُ هذا النِّكاحَ. لأنَّ ما افْتَقَرَ (٩) إلى الإِيجابِ افْتَقَرَ (٩) إلى القَبُولِ، كسائرِ العُقُودِ. والثانى، يَكْفِيه أن يقول: زَوّجْتُ نفسِى فلانةً، أو تَزَوّجْتُ فلانةً. وهو قولُ مالكٍ، وأبى حنيفةَ؛ لحديثِ عبدِ الرحمن بن عَوْفٍ، ولأنَّ إيجابَه يتَضَمّنُ القَبُولَ، فأشْبَهَ إذا تقدَّمَ الاسْتِدْعاءُ، ولهذا قُلْنا: إذا قال لأَمَتِه: قد (١٠) أعْتَقْتُكِ، وجَعَلْتُ عِتْقَكِ صَداقَكِ. انْعَقَدَ (١١) النكاحُ
(٢) فى الأصل: "يزوجها".(٣) فى م: "يتولى".(٤) ق: باب إذا كان الولى هو الخاطب، من كتاب النكاح. صحيح البخارى ٧/ ٢١.(٥) فى م: "عن".(٦) فى م زيادة: "أنه".(٧) تقدم تخريجه فى صفحة ٣٤٨.(٨) فى أ، م: "نعلم".(٩) فى م: "يفتقر".(١٠) سقط من الأصل.(١١) فى أ، م: "ينعقد".