Forcing him into marriage, while he possesses the right to divorce, is mere harm; for he might divorce, thereby incurring the dowry while losing the marriage. Furthermore, he might have an interest in a specific woman and not in another; thus, if he is forced into someone he dislikes, the benefit from her is not achieved, and his interest in the other is lost, resulting in nothing but unnecessary harm. Such action is only permissible in the case of the insane or the child due to the impossibility of obtaining their statement, and since that is not impossible here, it is necessary not to deprive him of that, like the person of sound judgment. The second situation is that the guardian may permit him to marry in the case (24) in which the guardian is permitted to marry him off, which is the state of need; for he is a subject of marriage, as he is an adult with full legal capacity, and because of this, he possesses the right to divorce and khul' (divorce initiated by the wife), so it is permissible for him to delegate this to him. He then has the choice between specifying the woman for him or granting him absolute permission. Some Shafi'is said: He needs to specify her for him (25), so that he does not marry a noble woman whose dowry and maintenance would be high, thereby causing him harm. Our argument is that he granted permission for marriage, so it is permissible without specification, like granting permission to a slave, and by this, what they mentioned (26) is refuted. He shall not marry except with the dowry of a peer (mahr al-mithl); if he exceeds the dowry of a peer, the excess is void, because it is an act of favoritism with his wealth, [which he does not] (27) possess. If he pays less than the dowry of a peer, it is permissible, because it is a gain without loss. The third situation is when he marries without permission. Abu Bakr said: The marriage is valid; Ahmad hinted at this. The Qadi said: This means if he is in need; for if the need is absent, it is not permissible, as it would be a wasting of his wealth (28) without benefit. The companions of al-Shafi'i said: If it is possible for him to seek his guardian's permission, it is not valid without his permission, because he is under interdiction, so his disposition without his permission (29) is not valid, like the slave. If he requests marriage from him and he refuses to marry him off, there are two views on the matter. Our argument is that when he is in need of marriage, his right to it is established, so it is valid for him to fulfill it himself, just as if