Abbas said: "The Quraysh are compatible matches for one another." The second narration from Ahmad is that the Arabs are compatible matches for one another, and the non-Arabs are compatible matches for one another; because the Prophet, peace and blessings of Allah be upon him, married his two daughters to 'Uthman, and married Abu al-'As ibn al-Rabi' to Zaynab, and both were from the Banu 'Abd Shams. 'Ali married his daughter Umm Kulthum to 'Umar, and 'Abd Allah ibn 'Amr ibn 'Uthman married Fatima bint al-Husayn ibn 'Ali. Mus'ab ibn al-Zubayr married her sister Sukayna, and 'Abd Allah ibn 'Uthman ibn Hakim ibn Hizam also married her. Al-Miqdad ibn al-Aswad married Duba'a bint al-Zubayr ibn 'Abd al-Muttalib, the daughter of the paternal uncle of the Messenger of Allah, peace and blessings of Allah be upon him. Abu Bakr married his sister Umm Farwa to al-Ash'ath ibn Qays, and both were Kindis. Usama ibn Zayd married Fatima bint Qays, who was from the Quraysh. Furthermore, since the non-Arabs and the mawali are compatible matches for one another—even if they vary in superiority and some are more noble than others—the Arabs are likewise.
Section: As for freedom, the correct view is that it is one of the conditions for compatibility, so a slave is not a compatible match for a free woman; because the Prophet, peace and blessings of Allah be upon him, gave Burayra the choice when she was emancipated while married to a slave. If the option is established due to a subsequent freedom (19), it is even more appropriate for inherent freedom. Moreover, the deficiency of slavery is significant and its harm is manifest, for he is occupied away from his wife by the rights of his master; he does not pay the maintenance of the wealthy, nor does he spend on his children, and he is like someone non-existent in relation to his own self. However, it does not prevent (20) the validity of the marriage; for (21) the Prophet, peace and blessings of Allah be upon him, said to Burayra: "If you were to take him back." She said: "O Messenger of Allah, are you ordering me?" He said: "I am only an intercessor." She said: "Then I have no need for him." Reported by al-Bukhari (22). Her taking him back constitutes initiating a marriage, for it has...
(18) In the original: "'Amr". 'Abd Allah ibn 'Amr ibn 'Uthman is the one who was nicknamed al-Mutarrif because of his handsomeness. Tahdhib al-Tahdhib 5/338. (19) In M: "al-zahiriya". (20) In the original, there is an addition: "min". (21) In M: "li-anna". (22) In: The Chapter on the Intercession of the Prophet, peace and blessings of Allah be upon him, regarding the husband of Burayra, from the Book of Divorce. Sahih al-Bukhari 7/62. It was also reported by al-Nasa'i, in: The Chapter on the Intercession of the Ruler for Opponents before the Ruling is Resolved, from the Book of Judges. Al-Mujtaba 8/215. And Ibn Majah, in: The Chapter on the Option of the Slave Woman when she is Emancipated, from the Book of Divorce. Sunan Ibn Majah 1/671. And al-Darimi, in: The Chapter...
عباسٍ قال: قريشٌ بعضُهم أكْفاءُ بعضٍ. والرواية الثانية عن أحمدَ، أنَّ العربَ بعضُهم لبعضٍ أكْفاء، والعَجَمُ بعضُهم لبعضٍ أكفاءٌ؛ لأنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- زَوَّجَ ابْنتَيْه عُثمانَ، وزَوَّجَ أبا العاص بن الرَّبيعِ زَيْنَبَ، وهما من بنى عبدِ شَمْسٍ، وزوجَ علىٌّ عمرَ ابْنَتَه أُمَّ كُلْثومٍ، وتزَوّجَ عبدُ اللَّه بن عمرِو (١٨) بن عثمانَ فاطمةَ بنتَ الحُسَيْنِ بن علىٍّ، وتزوَّجَ المُصْعَبُ بن الزُّبَيْرِ أُخْتَها سُكَيْنةَ، وتزَوَّجها أيضًا عبدُ اللَّه بن عمانَ بن حَكِيمِ بن حِزَامٍ، وتزوَّجَ المِقْدادُ بن الأسْودِ ضُبَاعةَ ابنةَ الزُّبَيْرِ بن عبدِ المُطَّلِبِ ابنةَ عَمِّ رَسُولِ اللَّه -صلى اللَّه عليه وسلم-، وزَوَّجَ أبو بكرٍ أُخْتَه أمَّ فَرْوَةَ الأشْعَثَ بن قَيْسٍ، وهما كِنْدِيَّانِ، وتزَوَّجَ أسامةُ بن زيدٍ فاطمةَ بنتَ قَيْس، وهى من قُرَيْشٍ، ولأنَّ العَجَمَ والمَوالِى بعضُهم لبعضٍ أكْفاءٌ، وإن تَفاضَلُوا، وشَرُفَ بعضُهم على بعضٍ، فكذلك العَرَبُ.
فصل: فأمَّا الحُرِّيَّةُ، فالصَّحيحُ أنَّها من شُروطِ الكَفاءةِ، فلا يكونُ العبدُ كُفْؤًا لحُرَّةٍ؛ لأنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- خَيَّرَ بُرِيرَةَ حين عَتَقَتْ تحت عبدٍ. فإذا ثَبَتَ الخيارُ بالحُرِّيَّةِ الطَّارِئَةِ (١٩)، فبالحُرِّيَّةِ المُقارنةِ أَوْلَى. ولأنَّ نَقْصَ الرِّقِّ كبيرٌ، وضَرَرُه بَيِّنٌ، فإنه مَشْغُولٌ عن امْرأتِه بحُقُوقِ سَيِّدِه، ولا ينفِقُ نَفَقةَ المُوسِرِينَ، ولا يُنْفِقُ على وَلَدِه، وهو كالمَعْدُوم بالنِّسْبةِ إلى نَفْسِه. ولا يَمْنَعُ (٢٠) صِحَّةَ النِّكاحِ؛ فإنَّ (٢١) النَّبِىَّ -صلى اللَّه عليه وسلم- قال لِبَرِيرَةَ: "لَوْ رَاجَعْتِيهِ". قالتْ: يا رسولَ اللَّه، أتأْمُرُنِى؟ قال: "إنَّما أنَا شَفِيعٌ". قَالتْ: فلا حاجةَ لى فيه. روَاه البُخارِىُّ (٢٢). ومُرَاجَعَتُها له ابتداءُ النِّكاحِ، فإنَّه قد
(١٨) فى الأصل: "عمر".وعبد اللَّه بن عمرو بن عثمان هو الذى يلقب بالمطرف لحسنه. تهذيب التهذيب ٥/ ٣٣٨.(١٩) فى م: "الظاهرية".(٢٠) فى الأصل زيادة: "من".(٢١) فى م: "لأن".(٢٢) فى: باب شفاعة النبى -صلى اللَّه عليه وسلم- فى زوج بريرة، من كتاب الطلاق. صحيح البخارى ٧/ ٦٢.كما أخرجه النسائى، فى: باب شفاعة الحاكم للخصوم قبل فصل الحكم، من كتاب القضاة. المجتبى ٨/ ٢١٥. وابن ماجه، فى: باب خيار الأمة إذا أعتقت، من كتاب الطلاق. سنن ابن ماجه ١/ ٦٧١. والدارمى، فى: باب =