It is permitted, regardless of whether she gave permission for a specific man or in absolute terms, such as if she said: "I have given permission to each of my guardians to marry me off to whomever they wish." If two guardians marry her off to two different men, and the first of the two is known, the marriage belongs to him, whether or not the second has consummated the marriage with her. This is the view of al-Hasan, al-Zuhri, Qatada, Ibn Sirin, al-Awza'i, al-Thawri, al-Shafi'i, Abu 'Ubayd, and the jurists (Ashab al-Ra'y). 'Ata' and Malik held this same view, provided the second has not consummated the marriage with her; if the second has consummated the marriage with her, he becomes more entitled, based on the statement of 'Umar: "If two guardians marry her off, the first is more entitled, provided the second has not consummated the marriage with her." Also, because the second had possession connected to his contract, he was more entitled. Our argument is what was narrated by Samura and 'Uqba from the Prophet (peace and blessings of Allah be upon him) that he said: "Any woman whom two guardians marry off, she belongs to the first." The hadith of Samura was recorded by Abu Dawud and al-Tirmidhi, and it was recorded by al-Nasa'i from him and from 'Uqba. Similar narrations were reported from 'Ali and Shurayh. Furthermore, the second had married a woman already in the marital bond of another husband, so it is invalid, just as if he knew that she already had a husband. It is also an invalid marriage even if it is devoid of consummation, so it remains invalid even if he did consummate it, similar to the marriage of a woman in her waiting period ('idda) or an apostate, and as if he had known [of the prior marriage]. As for the hadith of 'Umar (may Allah be pleased with him), the hadith scholars did not authenticate it, and it has been contradicted by the statement of 'Ali (may Allah be pleased with him). Moreover, it came in contradiction to the hadith of the Prophet (peace and blessings of Allah be upon him), and what they mentioned regarding possession
(2) Omitted from the original. (3) The hadith of Samura was recorded by Abu Dawud in: "Chapter: If two guardians marry her off," from the Book of Marriage. Sunan Abi Dawud 1/482. Al-Tirmidhi in: "Chapter: What has been reported regarding two guardians who marry her off," from the Chapters on Marriage. 'Aridat al-Ahwadhi 5/30. Al-Nasa'i in: "Chapter: A man who sells a commodity and then someone who has a right to it claims it," from the Book of Sales. Al-Mujtaba 7/276. It was also recorded by al-Darimi in: "Chapter: The woman whom two guardians marry off," from the Book of Marriage. Sunan al-Darimi 2/139. And Imam Ahmad in: Al-Musnad 5/8, 11, 12, 18. The hadith of 'Uqba is perhaps in Al-Sunan al-Kubra by al-Nasa'i. It was recorded by al-Bayhaqi in: "Chapter: Agency in Marriage," and "Chapter: Two Guardians Marrying Her Off," from the Book of Marriage. Al-Sunan al-Kubra 7/139, 140. And Ibn Abi Shaybah in: "Chapter: Two Guardians Marrying Her Off," from the Book of Marriage. Al-Musannaf 4/139. (4) What was narrated from 'Ali was recorded by al-Bayhaqi in: "Chapter: Two Guardians Marrying Her Off," from the Book of Marriage. Al-Sunan al-Kubra 7/141. And Ibn Abi Shaybah in: "Chapter: Two Guardians Marrying Her Off," from the Book of Marriage. Al-Musannaf 4/139. What was narrated from Shurayh was recorded by Ibn Abi Shaybah in: "Chapter: Two Guardians Marrying Her Off," from the Book of Marriage. Al-Musannaf 4/140. (5) In A and M: "wa-al-murtad" (and the apostate). (6) In B: "qawl" (statement).
جازَ، سواءٌ أَذِنَتْ فى رَجُلٍ مُعَيَّنٍ أو مُطْلَقًا، فقالت: قد (٢) أَذِنْتُ لكلِّ واحدٍ من أوْليائِى فى تَزْويجِى مَنْ أراد. فإذا زَوَّجَها الوَلِيَّانِ لرَجُلَيْنِ، وعُلِمَ السَّابقُ منهما، فالنِّكاحُ له، دَخَلَ بها الثانى (٢) أو لم يَدْخُلْ. وهذا قولُ الحسنِ، والزُّهْرِىِّ، وقَتادةَ، وابنِ سِيرِينَ، والأَوْزَاعىِّ، والثَّوْرِىِّ، والشَّافعىِّ، وأبى عُبَيْدٍ، وأصْحابِ الرَّأْى. وبه قال عطاءٌ، ومالكٌ، ما لم يَدْخُلْ بها الثانى، فإن دَخَلَ بها الثانى صار أَوْلَى؛ لقولِ عمرَ: إذا أَنْكَحَ الوَلِيَّانِ، فالأَوَّلُ أَحَقُّ، ما لم يَدْخُلْ بها الثانى. ولأنَّ الثانى اتَّصَلَ بعَقْدِه القَبْضُ، فكان أحَقَّ. ولَنا، ما روَى سَمُرَةُ، وعُقْبةُ، عن النَّبِىِّ -صلى اللَّه عليه وسلم-، أنَّه قال: "أيُّمَا امْرَأَةٍ زَوَّجَها وَلِيَّانِ، فَهِىَ للأَوَّلِ". أخْرَجَ حَدِيثَ سَمُرةَ أبو دَاودَ، والتِّرْمِذِىُّ، وأخْرَجه النَّسَائِىُّ عنه وعن عُقْبةَ (٣). ورُوِىَ نحوُ ذلك عن علىٍّ، وشُرَيحٍ (٤). ولأنَّ الثانى تَزوَّجَ امرأةً فى عِصْمةِ زَوْجٍ، فكان باطلًا، كما لو عَلِمَ أَنَّ لها زَوْجًا، ولأنَّه نِكاحٌ باطلٌ لو عَرِىَ عن الدُّخولِ، فكان باطلًا وإن دَخَلَ، كنِكاحِ المُعْتَدَّةِ والمُرْتَدَّة (٥)، وكما لو عَلِمَ. فأمَّا حديثُ عمرَ، رَضِىَ اللَّهُ عنه، فلم يُصَحِّحْه أصحابُ الحديثِ، وقد خالَفَه قولُ علىٍّ، رَضِىَ اللَّهُ عنه، وجاء على خلافِ حديثِ (٦) النَّبِىِّ -صلى اللَّه عليه وسلم-، وما ذَكَرُوه من القَبْض
(٢) سقط من: الأصل.(٣) حديث سمرة أخرجه أبو داود، فى: باب إذا نكح الوليان، من كتاب النكاح. سنن أبى داود ١/ ٤٨٢. والترمذى، فى: باب ما جاء فى الوليين يزوجان، من أبواب النكاح. عارضة الأحوذى ٥/ ٣٠. والنسائى، فى: باب الرجل يبيع السلعة فيستحقها مستحق، من كتاب البيوع. المجتبى ٧/ ٢٧٦.كما أخرجه الدارمى، فى: باب المرأة يزوجها الوليان، من كتاب النكاح. سنن الدارمى ٢/ ١٣٩. والإمام أحمد، فى: المسند ٥/ ٨، ١١، ١٢، ١٨.وحديث عقبة لعله فى السنن الكبرى للنسائى. وأخرجه البيهقى، فى: باب الوكالة فى النكاح، وباب إنكاح الوليين، من كتاب النكاح. السنن الكبرى ٧/ ١٣٩، ١٤٠. وابن أبى شيبة، فى: باب فى الوليين يزوجان، من كتاب النكاح. المصنف ٤/ ١٣٩.(٤) ما روى عن على أخرجه البيهقى، فى: باب إنكاح الوليين، من كتاب النكاح. السنن الكبرى ٧/ ١٤١. وابن أبى شيبة، فى: باب فى الوليين يزوجان، من كتاب النكاح. المصنف ٤/ ١٣٩. وما روى عن شريح أخرجه ابن أبى شيبة، فى: باب فى الولين يزوجان، من كتاب النكاح المصنف ٤/ ١٤٠.(٥) فى أ، م: "والمرتد".(٦) فى ب: "قول".