"If they dispute, the Sultan is the guardian of the one who has no guardian." (24) And because this is a right owed by him, which he refused to perform, the judge stands in his place, just as if he had a debt and refused to pay it. We argue that marriage has become impossible via the closest guardian, so the more distant one possesses the authority, just as if he were insane. And because he becomes a transgressor (fasiq) through 'adl (preventing marriage), the guardianship transfers from him, just as if he drank wine. If all the guardians prevent her, the judge shall marry her off. The hadith is an argument for us, due to his saying: "The Sultan is the guardian of the one who has no guardian." And this [woman] has a guardian. It is possible to interpret it as [applying] when all of them prevent [her]; for his saying: "If they dispute," is a plural pronoun that encompasses everyone. Guardianship differs from debt in three ways: First, it is a right for the guardian, while a debt is a right [owed] by him. Second, a debt does not transfer from him, whereas guardianship transfers due to an occurrence: such as the insanity of the guardian [or his transgression, or his death]. (27) Third, justice ('adala) is not considered in the survival of a debt, whereas it is considered for guardianship, and justice has ceased due to what we have mentioned. If it is said: "If his guardianship ceased, it would not be valid for him to perform the marriage if he answered to it." We say: His transgression is through his refusal, so if he answers, he has withdrawn from the disobedience and returned to the right, thus his transgression has ceased, and for that reason, his marriage [performance] is valid. And Allah knows best.
Section: The meaning of 'adl is preventing the woman from marrying her equal (kuf') when she has requested that, and each of them desires the other. Ma'qil ibn Yasar said: "I married a sister of mine to a man, and he divorced her until, when (29) her waiting period (idda) had expired, he came to ask for her hand. I said to him: 'I married you, provided you with a spouse, and honored you, yet you divorced her, then you came to ask for her hand! No, by Allah, she will never return to you.' He was a man who was acceptable, and the woman wanted to return to him, so Allah the Exalted revealed this verse: {Do not prevent them} (30). I said: 'Now I will do it, O Messenger of Allah.' He said: So he married her to him." Recorded by al-Bukhari. (31)
(24) Its source was previously cited in 5/88 and page 345. (25) In B: "If". (26) Omitted from: the original and A. (27) In A, B, and M: "and his transgression and his death". (28) Omitted from: the original. (29) Omitted from: M. (30) Surah al-Baqarah 232.
"فَإنِ اشْتَجَرُوا، فَالسُّلطَانُ وَلِىُّ مَنْ لا وَلِىَّ له" (٢٤). ولأنَّ ذلك حَقٌّ عليه امْتَنَعَ من أدائِه، فقام الحاكمُ مقامَه، كما لو كان عليه دَينٌ فامْتَنعَ مِن قَضائِه. ولَنا، أنَّه تَعَذّرَ التَّزْويجُ من جهةِ الأقْرَبِ، فمَلَكَهُ الأبْعَدُ، كما لو جُنَّ. ولأنَّه يَفْسُقُ بالعَضْلِ، فتَنْتَقِلُ الوِلايةُ عنه، كما لو شَرِبَ الخَمْرَ. فإن عَضَلَ الأولياءُ كلُّهم زَوّجَ الحاكمُ. والحديثُ حُجّةٌ لنا؛ لقولِه: "السُّلْطانُ وَلِىُّ مَنْ لا وَلِىَّ له". وهذه لها وَلِىٌّ. ويُمْكِنُ حَمْلُه على ما إذا عَضَلَ الكُلُّ؛ لأنَّ (٢٥) قولَه: "فَإنِ اشْتَجَرُوا". ضَمِيرُ جَمْعٍ يتناوَلُ الكُلَّ. والوِلايةُ تُخالِفُ الدَّينَ من وجوهٍ ثلاثةٍ؛ أحدها، أنها حَقٌّ للوَلِىِّ، والدَّينُ حَقٌّ (٢٦) عليه. الثانى، أنَّ الدَّينَ لا يَنْتَقِلُ عنه، والولايةُ تنْتقلُ لعارِضٍ؛ من جُنُونِ الوَلِىِّ [أو فِسْقِه أو مَوْتِه] (٢٧). الثالث، أَنَّ الدَّينَ لا يُعْتَبرُ فى بَقائِه العَدالَةُ، والوِلايةُ يُعْتَبرُ لها ذلك، وقد زالتِ العدالةُ (٢٨) بما ذكَرْنا. فإن قيل: فلو زالت وِلايَتُه لَما صَحَّ منه التَّزويجُ إذا أجاب إليه. قُلْنا: فِسْقُه بامتِناعِه، فإذا أجابَ فقد نَزَعَ عن المَعْصِيةِ، وراجَعَ الحقَّ، فزال فِسْقُه، فلذلك صَحَّ تزْوِيجُه. واللَّهُ أعلمُ.
فصل: ومعنى العَضْلِ مَنْعُ المرأةِ من التَّزْوِيج بكُفْئِها إذا طَلَبَتْ ذلك، ورَغِبَ كلُّ واحدٍ منهما فى صاحِبِه. قال مَعْقِلُ بن يَسَارٍ: زَوجْتُ أُخْتًا لى من رَجُلٍ، فطَلَّقها، حَتَّى إذا (٢٩) انْقَضَتْ عِدَّتُها جَاءَ يَخْطُبُها، فقلتُ له: زَوَّجْتُكَ، وأفْرَشتُكَ، وأكْرَمْتُكَ، فطَلَّقْتَها، ثم جِئتَ تَخْطُبُها! لا واللَّهِ لا تَعُودُ إليك أبدًا. وكان رَجُلًا لا بَأْسَ به، وكانت المرأةُ تُريدُ أن ترْجِعَ إليه، فأنزَلَ اللَّهُ تعالى هذه الآية: {فَلَا تَعْضُلُوهُنَّ} (٣٠). فقلتُ: الآن أفْعَلُ يا رسولَ اللَّه. قال: فزَوَّجَها إيَّاهُ. رواه
(٢٤) تقدم تخريجه فى: ٥/ ٨٨، وصفحة ٣٤٥.(٢٥) فى ب: "فإن".(٢٦) سقط من: الأصل، أ.(٢٧) فى أ، ب، م: "وفسقه وموته".(٢٨) سقط من: الأصل.(٢٩) سقط من: م.(٣٠) سورة البقرة ٢٣٢.