of the two narrations from Abu Hanifa. The second is that everyone who inherits by a fixed share (fard) or by agnation (ta'sib) has the right of guardianship; because they are among those who inherit from her, so they have the right of guardianship just as her agnates do. Our evidence is what has been narrated from Ali, that he said: "When women reach the point of maturity (nass al-haqa'iq), the agnates are more entitled if they have reached puberty." Reported by Abu Ubayd in "al-Gharib". Also, because he is not one of her agnates, he resembles a stranger.
1106 - Issue; He said: "Then the manumitting master (mawla al-mun'im), then the closest of his agnates to him."
There is no disagreement we know of regarding the fact that if a woman has no agnates from her lineage, her master may marry her off, nor is there disagreement that the agnate who is a relative is more entitled than him. This is because he is the agnate of his female ward, he inherits from her and pays blood money (diya) on her behalf when her agnates are absent, so for that reason, he marries her off, and the relatives are prioritized over him just as they are prioritized over him in inheritance and the payment of blood money. If the master is absent, or is not among those qualified for guardianship, such as a woman, a child, or a non-Muslim, then his agnates—the closest then the next closest—follow the order of inheritance, then the master of the master, then his agnates after him, exactly like in inheritance. If the son of the emancipator and his father meet, the son is more entitled; because he is more entitled to inheritance and stronger in agnation, and the relative father is only preferred over the relative son due to the increase of his affection and the virtue of his fatherhood, and this is absent in the father of the emancipator, so the matter returns to the original principle.
1107 - Issue; He said: "Then the Sultan."
We do not know of any disagreement among the people of knowledge that the Sultan has the right of guardianship to marry off a woman when her guardians are absent or when they prevent her from marriage (adl). This is also the opinion of Malik, al-Shafi'i, Ishaq, Abu Ubayd, and the jurists of opinion (Ashab al-Ra'y).
(2) In A: "al-haqaq". There are two narrations [regarding its meaning]. The origin of the text is: the limit of things and the extent of their limit. "Al-haqaq" is the verbal noun of "muhaqqa", that the mother disputes the agnate regarding them, saying: "I am more entitled," and they say: "We are more entitled." Gharib al-Hadith 3/457, 458. And in the margin of A: "Nass, with a fat-ha on the nun and a shadda on the sad. Ibn al-Mubarak said: Its meaning is: when she reaches the age where she can dispute and be disputed, the agnate is more entitled than her mother, and "al-haqaq" is the verbal noun of "muhaqqa"." (3) In B there is an addition: "meaning". (4) Gharib al-Hadith 3/456, 457. (1) In B and M: "agnate" (asaba).
الرِّوايتينِ عن أبِى حنيفةَ. والثانية، أَنَّ كلَّ مَنْ يَرِثُ بفَرْضٍ أو تَعْصِيبٍ يَلِى؛ لأنَّه من أهلِ مِيراثِها، فوَلِيَها كعَصَباتِها. ولَنا، ما رُوِىَ عن علىٍّ، أنَّه قال: إذا بَلَغَ النِّساءُ نَصَّ الْحَقائقِ (٢)، فالعَصَبةُ أَوْلَى (٣). إذا أدْرَكْنَ. رواه أبو عُبَيدٍ، فى "الغَرِيبِ" (٤). ولأنَّه ليس من عَصَباتِها فأشْبَه الأجْنَبِىَّ.
١١٠٦ - مسألة؛ قال: (ثُمَّ الْمَوْلَى الْمُنْعِمُ، ثُمَّ أَقْرَبُ عَصَبَتِهِ بِهِ)
لا خلافَ نعلمُه فى أَنَّ المرأةَ إذا لم يكُنْ لها عَصَبةٌ من نَسَبِها، أنَّ مَوْلاها يُزَوِّجُها، ولا فى أَنَّ العَصَبةَ (١) الْمُناسِبَ أوْلَى منه، وذلك لأنَّه عَصَبةُ مَوْلاتِه، يَرِثُها ويَعْقِلُ عنها عندَ عَدَمِ عصباتِها، فلذلك يُزَوِّجُها، وقُدِّمَ عليه الْمُناسِبُون كما قُدِّمُوا عليه فى الإرْثِ والعَقْلِ. فإنْ عُدِمَ المَولى، أو لم يكُنْ من أهْلِ الوِلايةِ، كالمرأةِ والطِّفْلِ والكافِرِ، فعَصَباتُه الأقْرَبُ منهم فالأقْرَبُ، على ترتيبِ المِيراثِ، ثم مَوْلَى المَوْلَى، ثم عَصَباتُه من بعدِه، كالمِيراثِ سَواءً. فإن اجتمعَ ابنُ المُعْتِقِ وأبوه، فالابنُ أوْلى؛ لأنَّه أحَقُّ بالمِيراثِ وأقْوَى فى التَّعْصيبِ، وإنَّما قُدِّمَ الأبُ المُناسِبُ على الابنِ المُناسبِ لِزِيادةِ شَفَقتِه وفَضِيلةِ وِلادَتِه، وهذا معدومٌ فى أبِى المُعْتِقِ، فرُجِعَ به إلى الأصْلِ.
١١٠٧ - مسألة؛ قال: (ثُمَّ السُّلْطَانُ)
لا نعلمُ خلافاً بين أهلِ العلمِ، فى أَنَّ للسُّلطانِ وِلايةَ تَزْوِيج المرأةِ عندَ عَدَمِ أوْلِيائِها أو عَضْلِهِم. وبه يقول مالكٌ، والشافعىُّ، وإسحاقُ، وأبو عُبَيْدٍ، وأصحابُ الرَّأْى.
(٢) فى أ: "الحقاق". وهما روايتان. وأصل النص: منتهى الأشياء ومبلغ أقصاها. والحقاق، هو المحاقة، أن تحاقّ الأم العصبة فيهن، فتقول: أنا أحق. ويقولون: نحن أحق. غريب الحديث ٣/ ٤٥٧، ٤٥٨. وفى حاشية أ: "نص، بفتح النون وتشديد الصاد. قال ابن المبارك: معناه إذا بلغت من سنها المبلغ الذى يصلح أن يخاصم وتخاصم، فالعصبة أولى من أمها، والحاق مصدر المحاقة".(٣) فى ب زيادة: "يعنى".(٤) غرب الحديث ٣/ ٤٥٦، ٤٥٧.(١) فى ب، م: "عصبة".
