Her guardian has the right to prevent her from marrying a man afflicted with leprosy, vitiligo, or insanity. Other than this, it is not considered (36) in compatibility.

Section: Whoever becomes Muslim or is emancipated from slavery is a match for someone whose parents are of the Islamic faith and freedom. Abu Hanifa said: "He is not a match." This is not correct, for the majority of the Companions, may Allah be pleased with them, embraced Islam, and they were the best of the community. Therefore, it is not permissible to say that they are not matches for the Successors (al-Tabi'un).

Section: As for the child of zina (illicit intercourse), it is possible that he is not a match for a woman of noble lineage. It was mentioned to Ahmad, may Allah have mercy on him, that he is married and people marry into his family, but he did not give an answer. This is because the woman is shamed by him, as are her guardians (37), and this extends to her children. As for him not being a match for an Arab woman, there is no ambiguity in that, because his status is lower than that of a mawla (freed slave).

Section: Mawali (freed slaves) are matches for one another, and likewise are the non-Arabs (al-'Ajam). Ahmad, may Allah have mercy on him, said regarding a man from the Banu Hashim who had a mawla: "He may marry her to a Khurasani." The statement of the Prophet, peace and blessings of Allah be upon him, "The mawali of a people are from among themselves" (38), concerns alms (sadaqah). As for (39) marriage, let him marry. The Qadi mentioned a narration from Ahmad that a mawla of a people is a match for them, due to this report, and because the Prophet, peace and blessings of Allah be upon him, married Zayd and Usama to two Arab women (40), and because the mawali of the Banu Hashim were equal to them in the prohibition of receiving alms, so they should be equal to them in compatibility. This is not correct, for it would necessitate that the mawali be matches for the Arabs. If a mawla were a match for his master, he would be a match for anyone whom his master is a match for, and the consideration of social status (mansib) would be voided. Ahmad has indeed said: "This hadith is regarding alms, not marriage." For this reason, they are not equal to them in the entitlement to the khums (one-fifth), nor in leadership (imamah), nor in nobility. As for Zayd and Usama, their marriages have been used as evidence