Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (1/472)

Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

is directed to guardians. Since the instruction to give women in marriage is addressed to others rather than to the women themselves—as it would have been had He said, “Let the unmarried among you marry,” and, “Let them not marry polytheists until they believe”—this indicates that none of the women concerned may contract her own marriage. He, Exalted is He, says:

“When you divorce women and they have completed their waiting period, do not prevent them from marrying their former husbands” [al-Baqarah: 232].

Such obstruction is possible only for someone with authority to conclude the marriage contract. The Prophet, may Allah bless him and grant him peace, said, “A previously married woman has more right to decide for herself than her guardian.” This indicates that her guardian also has a right concerning her marriage. He also said, “There is no marriage without a guardian, a dowry, and two upright witnesses.” ʿUmar ibn al-Khattāb said, “A woman may marry only with the permission of her guardian, sound-minded members of her family, or the ruler.” Success comes only through Allah, Glorified and Exalted is He.

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A marriage contract requires a guardian and the consent of the woman being married, unless she is a virgin who has a father, or a slave woman whose master is entitled to compel her to marry. The marriage contract is not valid without these two requirements. Success comes only through Allah, Exalted is He.

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Guardianship in the marriage of free women is divided into two categories: specific and general. General guardianship is that conferred by Islam. Allah, Mighty and Majestic, says:

“The believing men and believing women are allies of one another” [al-Tawbah: 71].

Specific guardianship is divided into five categories. The first is guardianship by kinship, which has several degrees. The highest is that of the father, and the lowest, according to Ibn al-Qāsim, is that of a man from the extended kin group; this includes a freedman. According to another view, it extends to a man from the clan; according to yet another, to a male relative in the paternal line. Under these latter two views, a freedman is not included, and his guardianship falls under general guardianship.

The second is guardianship by appointment, which takes two forms: appointment by a father and appointment by a ruler.

The third is guardianship arising from manumission, which takes two forms: that of an emancipator and that of a freedman.

متوجه إلى الأولياء. فلما كان الخطاب متوجها في إنكاحهن إلى غيرهن ولم يكن إليهن بأن يقول: ولينكح الأيامى منكم، وأن يقول: ولا ينكحوا المشركين حتى يؤمنوا، دل على أنه ليس لأحد من المخاطب فيهن أن يزوج نفسه. وقال ﵎: ﴿وَإِذَا طَلَّقْتُمُ النِّسَاءَ فَبَلَغْنَ أَجَلَهُنَّ فَلا تَعْضُلُوهُنَّ أَنْ يَنْكِحْنَ أَزْوَاجَهُنَّ﴾ [البقرة: ٢٣٢]، والعضل إنما يصح ممن إليه عقد النكاح. وقال ﷺ: «الأيم أحق بنفسها من وليها» فدل على أن له معها حقا. وقال: «لا نكاح إلا بولي وصداق وشهيدي عدل» وقال عمر بن الخطاب: لا تنكح المرأة إلا بإذن وليها أو ذوي الرأي من أهلها أو السلطان. وبالله سبحانه تعالى التوفيق. فصل فعقد النكاح يفتقر إلى ولي ورضى المزوجة إلا أن تكون بكرا ذات أب، أو أمة لسيدها إكراهها على النكاح، لا يصح عقد النكاح إلا بهذين الوجهين وبالله ﷾ التوفيق. فصل والولاية في نكاح الحرائر تنقسم على قسمين: خاصة، وعامة. فأما العامة فهي ولاية الإسلام، قال الله ﷿: ﴿وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ﴾ [التوبة: ٧١]، وأما الخاصة فإنها تنقسم على خمسة أقسام: أحدها ولاية نسب، وهي على مراتب، أعلاها الأب وأدناها الرجل من العشيرة على مذهب ابن القاسم، فيدخل فيه المولى الأسفل، وقيل الرجل من البطن، وقيل الرجل من العصبة، فلا يدخل فيه على هذين القولين المولى الأسفل ويكون من الولاية العامة. والثاني ولاية تقديم، وهي على وجهين: تقديم من قبل أب، وتقديم من قبل سلطان. والثالث ولاية عتاقة وهي على وجهين: مولى أعلى ومولى أسفل.