without benefit (ghibta) or necessity, or his selling [it] for less than its equivalent price (20), and because he is a legal deputy on her behalf, so his disposal for her in a matter in which she has no benefit is not legally valid, just like an agent. The second [opinion] is that it is valid; because this is a defect in the object of the contract, so it does not prevent validity, like the purchase of a defective item whose defect is unknown. It is possible that the marriage is not valid if he knows that the husband is not an equal, and it is valid if he does not know; because if he knew, the contract would be forbidden to him, so it would be void due to its prohibition, unlike the case where he does not know, as when (22) he buys something defective for her while knowing of its defect. It is possible that the marriage of the adult woman is valid; because the harm can be rectified by establishing the option [to annul] for her, so she may annul it if she dislikes it, and if she does not annul it, it is like her approval and permission, unlike the marriage of a minor. According (23) to the opinion that it is valid, if she is an adult, she has the option, and her father has no option if he was aware; because he forfeited his right by his consent. If she is a minor, he must annul it, and it does not fall by his consent; because he annuls it for her benefit, and her right does not fall by his consent. It is possible that he does not have the right to annulment, but he prevents consummation with her until she reaches puberty and chooses. If she has a guardian other than the father, she has the right of annulment as previously discussed. According to both narrations, it is not permissible for him to marry her to someone who is not an equal, nor to someone defective; because Allah the Almighty has placed him in her position, overseeing her regarding what is in her best interest and disposing (26) on her behalf, [due to her inability to manage for herself, so it is not permissible for him to do what has no benefit for her] (27), just as in the case of her wealth. And because if it is forbidden for him to dispose of her wealth in a manner that has no benefit, then [disposing] of her own self is even more so.