Bidāyat al-MujtahidIbn Rushd

Book of Marriage

Section One: Preliminary Matters

The subject matter of this Book is confined to five sections:

  1. Section One: Preliminary matters pertaining to marriage.
  2. Section Two: The conditions required for a valid marriage contract.
  3. Section Three: Causes that give rise to an option of annulment.
  4. Section Four: The mutual rights of husband and wife.
  5. Section Five: Marriages that are prohibited or invalid.

Section One – Preliminary matters

This section comprises four issues: (1) the legal ruling on marriage itself; (2) the ruling on the marriage sermon (khutbat al-nikāḥ); (3) proposing after someone else has already proposed; and (4) looking at the prospective bride before the contract is concluded.

  1. The legal ruling on marriage

One group—the majority—holds that marriage is recommended. The Ẓāhirī school maintains that it is obligatory. Later Mālikī jurists say that for some people it is obligatory, for others recommended, and for yet others merely permissible; the ruling varies according to the individual’s fear of falling into hardship.

The point at issue is whether the imperative form in the Almighty’s words,

“So marry those women who are lawful to you” (4:3),

and in the Prophet’s—peace and blessings be upon him—saying, “Marry, for I will boast of your numbers before the nations,” and other similar reports, is to be understood as imposing an obligation, recommending an act, or merely permitting it.

Those who differentiate—declaring it obligatory for some, recommended for others, and permissible for others—base their view on considerations of welfare (maṣlaḥah). This mode of reasoning is called “unrestricted analogy” (qiyās mursal): an analogy that lacks a specific, identified textual foundation. Many scholars have rejected it, though the apparent view of Mālik is to accept it.

[كِتَابُ النِّكَاحِ] [الْبَابُ الْأَوَّلُ فِي مُقَدِّمَاتِ النِّكَاحِ] وَأُصُولُ هَذَا الْكِتَابِ تَنْحَصِرُ فِي خَمْسَةِ أَبْوَابٍ: الْبَابُ الْأَوَّلُ: فِي مُقَدِّمَاتِ النِّكَاحِ. الْبَابُ الثَّانِي: فِي مُوجِبَاتِ صِحَّةِ النِّكَاحِ. الْبَابُ الثَّالِثُ: فِي مُوجِبَاتِ الْخِيَارِ فِي النِّكَاحِ. الْبَابُ الرَّابِعُ: فِي حُقُوقِ الزَّوْجِيَّةِ. الْبَابُ الْخَامِسُ: فِي الْأَنْكِحَةِ الْمَنْهِيِّ عَنْهَا وَالْفَاسِدَةِ. الْبَابُ الْأَوَّلُ فِي مُقَدِّمَاتِ النِّكَاحِ وَفِي هَذَا الْبَابِ أَرْبَعُ مَسَائِلَ: فِي حُكْمِ النِّكَاحِ، وَفِي حُكْمِ خُطْبَةِ النِّكَاحِ، وَفِي الْخِطْبَةِ عَلَى الْخِطْبَةِ، وَفِي النَّظَرِ إِلَى الْمَخْطُوبَةِ قَبْلَ التَّزْوِيجِ. فَأَمَّا حُكْمُ النِّكَاحِ فَقَالَ قَوْمٌ: هُوَ مَنْدُوبٌ إِلَيْهِ، وَهُمُ الْجُمْهُورُ. وَقَالَ أَهْلُ الظَّاهِرِ: هُوَ وَاجِبٌ. وَقَالَتِ الْمُتَأَخِّرَةُ مِنَ الْمَالِكِيَّةِ: هُوَ فِي حَقِّ بَعْضِ النَّاسِ وَاجِبٌ، وَفِي حَقِّ بَعْضِهِمْ مَنْدُوبٌ إِلَيْهِ، وَفِي حَقِّ بَعْضِهِمْ مُبَاحٌ، وَذَلِكَ بِحَسَبِ مَا يَخَافَ عَلَى نَفْسِهِ مِنَ الْعَنَتِ. وَسَبَبُ اخْتِلَافِهِمْ هَلْ تُحْمَلُ صِيغَةُ الْأَمْرِ بِهِ فِي قَوْله تَعَالَى: {فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ} [النساء: ٣] ، وَفِي قَوْلِهِ - عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ -: «تَنَاكَحُوا، فَإِنِّي مُكَاثِرٌ بِكُمُ الْأُمَمَ» ، وَمَا أَشْبَهَ ذَلِكَ مِنَ الْأَخْبَارِ الْوَارِدَةِ فِي ذَلِكَ عَلَى الْوُجُوبِ؟ أَمْ عَلَى النَّدْبِ؟ أَمْ عَلَى الْإِبَاحَةِ؟ . فَأَمَّا مَنْ قَالَ: إِنَّهُ فِي حَقِّ بَعْضِ النَّاسِ وَاجِبٌ، وَفِي حَقِّ بَعْضِهِمْ مَنْدُوبٌ إِلَيْهِ، وَفِي حَقِّ بَعْضِهِمْ مُبَاحٌ - فَهُوَ الْتِفَاتٌ إِلَى الْمَصْلَحَةِ ، وَهَذَا النَّوْعُ مِنَ الْقِيَاسِ هُوَ الَّذِي يُسَمَّى الْمُرْسَلَ، وَهُوَ الَّذِي لَيْسَ لَهُ أَصْلٌ مُعَيَّنٌ يَسْتَنِدُ إِلَيْهِ، وَقَدْ أَنْكَرَهُ كَثِيرٌ مِنَ الْعُلَمَاءِ، وَالظَّاهِرُ مِنْ مَذْهَبِ مَالِكٍ الْقَوْلُ بِهِ.

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