Abu Dawud (13). Since he divided women into two categories and affirmed the right for one of them, it indicates the negation of it for the other, which is the virgin. Thus, her guardian has more right to her than she does herself. The Hadith also indicates that the consultation mentioned here, and the permission in their Hadith, is recommended and not obligatory, based on what Ibn Umar narrated: The Messenger of Allah (peace and blessings of Allah be upon him) said: "Consult women regarding their daughters." Recorded by Abu Dawud (17). The Hadith of the woman whom the Messenger of Allah (peace and blessings of Allah be upon him) gave the choice is mursal (a narration with a missing link at the level of the successor), and it is possible that she is the one whose father married her to his nephew to elevate his own lowly status (18), so giving her the choice was for that reason. Furthermore, because what is not stipulated in the marriage of a minor is not stipulated in the marriage of an adult, such as verbal consent. Al-Khiraqi’s statement: "He placed her with an equal" (kafa'ah) indicates that if he marries her to someone who is not an equal, the marriage is invalid. This is one of the two narrations from Ahmad and one of the two opinions of al-Shafi'i; because it is not permissible for him to marry her to someone who is not an equal, so it is not valid, just like all other prohibited marriages. Also, because he has concluded a contract for his ward in which she has no benefit without her permission, so it is not valid, like his selling of her real estate.
(13) Recorded by Muslim, in: The Chapter on seeking the permission of a previously-married woman for marriage by speech..., from the Book of Marriage. Sahih Muslim 2/1037. And Abu Dawud, in: The Chapter on the previously-married woman, from the Book of Marriage. Sunan Abi Dawud 1/484. It was also recorded by al-Bukhari, in: The Chapter on Marriage, from the Book of Legal Stratagems. Sahih al-Bukhari 9/33. Al-Tirmidhi, in: The Chapter on what has been reported regarding consulting a virgin and a previously-married woman, from the chapters on marriage. Aridat al-Ahwadhi 5/25. Al-Nasa'i, in: The Chapter on seeking the permission of a virgin for herself, from the Book of Marriage. al-Mujtaba 6/69. Ibn Majah, in: The Chapter on consulting a virgin and a previously-married woman, from the Book of Marriage. Sunan Ibn Majah 1/601. Al-Darimi, in: The Chapter on consulting a virgin and a previously-married woman, from the Book of Marriage. Sunan al-Darimi 2/138. Imam Malik, in: The Chapter on seeking the permission of a virgin and a previously-married woman for themselves, from the Book of Marriage. al-Muwatta 2/524, 525. And Imam Ahmad, in: al-Musnad 1/219, 242, 261, 274, 345, 355, 362. (14) In the original and B: "wa huwa" (and it is). (15) Omitted from: M. (16) In M: "kama" (as/like). (17) After this in M is an addition: "and the Hadith of Abu Dawud". The Hadith was recorded by Abu Dawud, in: The Chapter on Consultation, from the Book of Marriage. Sunan Abi Dawud 1/483. It was also recorded by Imam Ahmad, in: al-Musnad 2/34. (18) Its verification has previously appeared on page 379. (19) In A and M: "al-nikah" (the marriage).
أبو داودَ (١٣). فلما قَسَمَ النِّساءَ قِسْمَيْنِ، وأثْبَتَ الحقَّ لأحَدِهِما، دَلَّ على نَفْيِه عن الآخرِ، وهى (١٤) البِكْرُ، فيكون وَلِيُّها أحَقَّ منها بها، ودلَّ الحديثُ على أَنَّ (١٥) الاسْتِئْمارَ ههُنا، والاسْتِئذانَ فى حَدِيثِهم مُسْتَحَبٌّ، ليس بواجِبٍ، لما (١٦) روَى ابنُ عمرَ قال: قال رسولُ اللَّهِ -صلى اللَّه عليه وسلم-: "آمِرُوا النِّساءَ فى بَناتِهِنَّ". روَاه أبو داودَ (١٧). وحديثُ التي خيّرهَا رسولُ اللَّه -صلى اللَّه عليه وسلم- مُرْسَلٌ، ويَحْتَمِلُ أنَّها التي زَوَّجَها أبُوها من ابنِ أخِيه ليَرْفَعَ بها خَسِيسَتَه (١٨)، فتَخْييرُها لذلك، ولأن ما لا يُشْتَرَطُ فى نِكاحِ (١٩) الصغيرةِ لا يُشْتَرطُ فى نِكاحِ الكبيرةِ، كالنُّطْقِ. وقول الخِرَقِىِّ: "فوَضَعَها فى كفاءَةٍ" يَدُلُّ على أنَّه إذا زَوَّجَها من غيرِ كُفْءٍ، فنِكاحُها باطِلٌ. وهو إحْدَى الرِّوايتَيْنِ عن أحمدَ، وأحدُ قولَى الشافعىِّ؛ لأنَّه لا يجوزُ له تَزْوِيجُها من غيرِ كُفءٍ، فلم يَصِحَّ. كسائرِ الأنْكِحةِ المُحَرَّمةِ، ولأنَّه عقَدَ لمُوَلِّيَتِه عَقْدًا لا حَظَّ لها فيه بغير إذْنِها، فلم يَصِحَّ، كبَيْعِه عَقارَها
(١٣) أخرجه مسلم، فى: باب استئذان الثيب فى النكاح بالنطق. . .، من كتاب النكاح. صحيح مسلم ٢/ ١٠٣٧. وأبو داود، فى: باب فى الثيب، من كتاب النكاح. سنن أبى داود ١/ ٤٨٤.كما أخرجه البخارى، فى: باب فى النكاح. من كتاب الحيل. صحيح البخارى ٩/ ٣٣. والترمذى، فى: باب ما جاء فى استئمار البكر والثيب، من أبواب النكاح. عارضة الأحوذى ٥/ ٢٥. والنسائى، فى: باب استئذان البكر فى نفسها، من كتاب النكاح. المجتبى ٦/ ٦٩. وابن ماجه، فى: باب استئمار البكر والثيب، من كتاب النكاح. سنن ابن ماجه ١/ ٦٠١. والدارمى، فى: باب استئمار البكر والثيب، من كتاب النكاح. سنن الدارمى ٢/ ١٣٨. والإمام مالك، فى: باب استئذان البكر والأيم فى أنفسهما، من كتاب النكاح. الموطأ ٢/ ٥٢٤، ٥٢٥. والإمام أحمد، فى: المسند ١/ ٢١٩، ٢٤٢، ٢٦١، ٢٧٤، ٣٤٥، ٣٥٥، ٣٦٢.(١٤) فى الأصل، ب: "وهو".(١٥) سقط من: م.(١٦) فى م: "كما".(١٧) بعد هذا فى م زيادة: "وحديث أبى داود". والحديث أخرجه أبو داود، فى: باب فى الاستئمار، من كتاب النكاح. سنن أبى داود ١/ ٤٨٣.كما أخرجه الإمام أحمد، فى: المسند ٢/ ٣٤.(١٨) تقدم تخريجه فى صفحة ٣٧٩.(١٩) فى أ، م: "النكاح".
