altogether, so it is not permissible, similar to the stipulation of compatibility in the case of one who has no compatible match. It is narrated that marriage is not valid except with a guardian due to the generality of the reports regarding it.
1108 - Issue; He said: "The agent (wakil) of each of these individuals stands in their place, even if he [the guardian] is present."
The totality of this matter is that it is permissible to appoint an agent for marriage, whether the guardian is present or absent, and whether he is one who has the power of compulsion (mujbar) or one who does not; this is because it is narrated that the Prophet (peace and blessings of Allah be upon him) appointed Abu Rafi' as his agent to marry Maymunah, and he appointed Amr ibn Umayyah as his agent to marry Umm Habibah. Furthermore, since it is a contract of exchange, it is permissible to appoint an agent for it, just like in a sale. The companions of al-Shafi'i have two views regarding the appointment of an agent by someone other than the father and the grandfather: one is that it is not permissible, because he acts by [the woman's] permission, so it is not permissible for him to appoint an agent, just like the agent [himself]. Our view is that he acts by legal authority (shar'an), so he is entitled to appoint an agent, just like the father. Their statement that "he acts by permission" is incorrect; his authority is established before her permission, and her permission is merely a condition for the validity of his action, thus it resembles the authority of the judge over her. There is no disagreement that the judge has the right to appoint a substitute in performing the marriage without the woman's permission. Also, because the woman has no authority over herself, so how could she appoint a deputy for her agent!
Section: It is permissible to appoint an agent both absolutely and conditionally. The conditional [appointment] is the appointment of an agent to marry a specific man. The absolute [appointment] is the appointment of an agent to marry whomsoever he is pleased with or whomsoever he wills. Ahmad, may Allah have mercy on him, said in...
(1) In M: "'an". (2) In M, an addition: "annahu". (3) The hadith of Abu Rafi' was mentioned previously in: 5/163. The hadith of Amr ibn Umayyah is in: 7/197 and page 357. (4) Omitted from M. (5) In the original, an addition: "fi". (6) Omitted from A and B. (7) In M: "yasha'".
بالكُلِّيَةِ، فلم يَجُزْ، كاشْتِراطِ المُناسِبِ فى حَقِّ مَنْ لا مُناسِبَ لها. ورُوِىَ أنَّه لا يَجُوزُ النِّكاحُ إلَّا بِوَلِىٍّ؛ لعُمُومِ الأخْبارِ فيه.
١١٠٨ - مسألة؛ قال: (وَوَكِيلُ كُلِّ وَاحِدٍ مِنْ هؤُلَاءِ يَقُومُ مَقَامَهُ وَإنْ كَانَ حَاضِرًا)
وجملةُ ذلك أنَّه يجوزُ التَّوْكِيلُ فى النِّكاحِ، سواءٌ كان الوَلِىُّ حاضرًا أو غائبًا، مُجْبَرًا أو غيرَ مُجْبَرٍ؛ لأنَّه رُوِىَ أَنَّ (١) النَّبِىَّ -صلى اللَّه عليه وسلم- (٢) وَكّلَ أبا رافِعٍ فى تَزْوِيجِه مَيْمُونةَ، ووَكّلَ عَمْرَو بن أمَيّةَ فى تَزْوِيجِه أُمَّ حَبِيبةَ (٣). ولأنَّه عَقْدُ مُعَاوضةٍ، فجازَ التَّوْكِيلُ فيه كالبَيْعِ. ولأصْحابِ الشافعىِّ فى تَوْكِيلِ غيرِ الأبِ والجَدِّ وَجْهانِ؛ أحدهما، لا يجوزُ؛ لأنَّه يَلِى بالإِذْنِ، فلم يَجُزِ التَّوْكِيلُ له، كالوَكِيلِ. ولَنا، أنَّه يَلِى شَرْعًا، فكان له التَّوْكيلُ كالأبِ، ولا يَصِحُّ قولُهم: إنَّه يَلِى بالإِذْنِ. فإنَّ وِلايَتَه ثابتةٌ قبلَ إذْنِها، وإنما إذْنُها شَرْطٌ لصِحَّةِ تَصَرُّفِه، فأشْبَهَ وِلايةَ الحاكمِ عليها، ولا خِلافَ فى أَنَّ للحاكمِ أن يَسْتَنِيبَ فى التَّزْوِيج من غيرِ إذْنِ المرأةِ، ولأنَّ المرأةَ لا وِلايةَ لها على نَفْسِها، فكيف تُنِيبُ (٤) لنائِبِها من قِبَلِها!
فصل: ويجوزُ التوكيلُ مُطْلقًا ومُقَيَّدًا، فالمقيَّدُ التوكيلُ فى تزْوِيج رَجُلٍ بعَيْنِه. والمُطْلَق (٥) التَّوكيلُ فى تَزْوِيج مَنْ يَرْضاه أو مِن مَنْ (٦) شاءَ (٧). قال أحمدُ، رَحِمَه اللَّهُ، فى
(١) فى م: "عن".(٢) فى م زيادة: "أنه".(٣) تقدم حديث أبى رافع فى: ٥/ ١٦٣. وحديث عمرو بن أمية، فى: ٧/ ١٩٧، وصفحة ٣٥٧.(٤) سقط من: م.(٥) فى الأصل زيادة: "فى".(٦) سقط من: أ، ب.(٧) فى م: "يشاء".
