4275 - حَدَّثَنَا عَلِيُّ بْنُ شَيْبَةَ ، قَالَ : ثَنَا يَزِيدُ بْنُ هَارُونَ ، قَالَ : أَخْبَرَنَا حَمَّادُ بْنُ سَلَمَةَ . ( ح ) . 4276 - وَحَدَّثَنَا ابْنُ أَبِي دَاوُدَ ، قَالَ : ثَنَا أَبُو سَلَمَةَ مُوسَى بْنُ إِسْمَاعِيلَ ، قَالَ : ثَنَا حَمَّادُ بْنُ سَلَمَةَ . ( ح ) . 4277 - وَحَدَّثَنَا ابْنُ أَبِي دَاوُدَ أَيْضًا ، قَالَ : ثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ ، قَالَ : ثَنَا سُلَيْمَانُ بْنُ الْمُغِيرَةِ ، قَالَا : ثَنَا ثَابِتٌ ، عَنْ عُمَرَ بْنِ أَبِي سَلَمَةَ ، عَنْ أُمِّ سَلَمَةَ قَالَتْ : دَخَلَ عَلَيَّ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَعَلَى آلِهِ وَسَلَّمَ ، بَعْدَ وَفَاةِ أَبِي سَلَمَةَ ، فَخَطَبَنِي إِلَى نَفْسِي . [3/12] فَقُلْتُ : يَا رَسُولَ اللهِ ، إِنَّهُ لَيْسَ أَحَدٌ مِنْ أَوْلِيَائِي شَاهِدًا ، فَقَالَ : إِنَّهُ لَيْسَ مِنْهُمْ شَاهِدٌ ، وَلَا غَائِبٌ يَكْرَهُ ذَلِكَ . قَالَتْ : قُمْ يَا عُمَرُ ، فَزَوِّجِ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ، فَتَزَوَّجَهَا . فَكَانَ فِي هَذَا الْحَدِيثِ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَعَلَى آلِهِ وَسَلَّمَ خَطَبَهَا إِلَى نَفْسِهَا ، فَفِي ذَلِكَ دَلِيلٌ أَنَّ الْأَمْرَ فِي التَّزْوِيجِ إِلَيْهَا دُونَ أَوْلِيَائِهَا . فَإِنَّمَا قَالَتْ لَهُ : إِنَّهُ لَيْسَ أَحَدٌ مِنْ أَوْلِيَائِي شَاهِدًا قَالَ : إِنَّهُ لَيْسَ مِنْهُمْ شَاهِدٌ وَلَا غَائِبٌ يَكْرَهُ ذَلِكَ ، فَقَالَتْ : قُمْ يَا عُمَرُ ، فَزَوِّجِ النَّبِيَّ عَلَيْهِ السَّلَامُ . وَعُمَرُ هَذَا ابْنُهَا ، وَهُوَ يَوْمَئِذٍ طِفْلٌ صَغِيرٌ غَيْرُ بَالِغٍ ، لِأَنَّهَا قَدْ قَالَتْ لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَعَلَى آلِهِ وَسَلَّمَ فِي هَذَا الْحَدِيثِ : ( إِنِّي امْرَأَةٌ ذَاتُ أَيْتَامٍ ) ( يَعْنِي عُمَرَ ابْنَهَا ، وَزَيْنَبَ بِنْتَهَا ) وَالطِّفْلُ لَا وِلَايَةَ لَهُ ، فَوَلَّتْهُ هِيَ أَنْ يَعْقِدَ النِّكَاحَ عَلَيْهَا ، فَفَعَلَ . فَرَآهُ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَعَلَى آلِهِ وَسَلَّمَ جَائِزًا ، وَكَانَ عُمَرُ بِتِلْكَ الْوَكَالَةِ ، قَامَ مَقَامَ مَنْ وَكَّلَهُ . فَصَارَتْ أُمُّ سَلَمَةَ رَضِيَ اللهُ عَنْهَا ، كَأَنَّهَا هِيَ عَقَدَتِ النِّكَاحَ عَلَى نَفْسِهَا لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ . وَلَمَّا لَمْ يَنْتَظِرِ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حُضُورَ أَوْلِيَائِهَا ، دَلَّ ذَلِكَ أَنَّ بُضْعَهَا إِلَيْهَا دُونَهُمْ . وَلَوْ كَانَ لَهُمْ فِي ذَلِكَ حَقٌّ ، أَوْ أَمْرٌ ، لَمَا أَقْدَمَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَى حَقٍّ هُوَ لَهُمْ قَبْلَ إِبَاحَتِهِمْ ذَلِكَ لَهُ . فَإِنْ قَالَ قَائِلٌ : إِنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَعَلَى آلِهِ وَسَلَّمَ كَانَ أَوْلَى بِكُلِّ مُؤْمِنٍ مِنْ نَفْسِهِ . قِيلَ لَهُ : صَدَقْتَ ، هُوَ أَوْلَى بِهِ مِنْ نَفْسِهِ ، يُطِيعُهُ فِي أَكْثَرِ مِمَّا يُطِيعُ فِيهِ نَفْسَهُ ، فَأَمَّا أَنْ يَكُونَ هُوَ أَوْلَى بِهِ مِنْ نَفْسِهِ فِي أَنْ يَعْقِدَ عَلَيْهِ عَقْدًا بِغَيْرِ أَمْرِهِ ، مِنْ بَيْعٍ ، أَوْ نِكَاحٍ ، أَوْ غَيْرِ ذَلِكَ فَلَا ، وَإِنَّمَا كَانَ سَبِيلُهُ فِي ذَلِكَ صَلَّى اللهُ عَلَيْهِ وَعَلَى آلِهِ وَسَلَّمَ ، كَسَبِيلِ الْحُكَّامِ مِنْ بَعْدِهِ ، وَلَوْ كَانَ ذَلِكَ كَذَلِكَ ، لَكَانَتْ وَكَالَةُ عُمَرَ ، إِنَّمَا تَكُونُ مِنْ قِبَلِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَعَلَى آلِهِ وَسَلَّمَ ، لَا مِنْ قِبَلِ أُمِّ سَلَمَةَ ؛ لِأَنَّهُ هُوَ وَلِيُّهَا . فَلَمَّا لَمْ يَكُنْ ذَلِكَ كَذَلِكَ ، وَكَانَتِ الْوَكَالَةُ إِنَّمَا كَانَتْ مِنْ قِبَلِ أُمِّ سَلَمَةَ ، فَعَقَدَ بِهَا النِّكَاحَ ، فَقَبِلَهُ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَعَلَى آلِهِ وَسَلَّمَ ، دَلَّ ذَلِكَ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَعَلَى آلِهِ وَسَلَّمَ ، إِنَّمَا كَانَ مَلَّكَ ذَلِكَ الْبُضْعَ ، بِتَمْلِيكِ أُمِّ سَلَمَةَ إِيَّاهُ ، لَا بِحَقِّ وِلَايَةٍ كَانَتْ لَهُ فِي بُضْعِهَا . أَوَلَا تَرَى أَنَّهَا قَدْ قَالَتْ : إِنَّهُ لَيْسَ أَحَدٌ مِنْ أَوْلِيَائِي شَاهِدًا ، فَقَالَ لَهَا النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَعَلَى آلِهِ وَسَلَّمَ : إِنَّهُ لَيْسَ أَحَدٌ مِنْهُمْ شَاهِدٌ وَلَا غَائِبٌ ، يَكْرَهُ ذَلِكَ . وَلَوْ كَانَ هُوَ أَوْلَى بِهَا مِنْهُمْ لَمْ يَقُلْ لَهَا ذَلِكَ ، وَلَقَالَ لَهَا : " أَنَا وَلِيُّكِ دُونَهُمْ " ، وَلَكِنَّهُ لَمْ يُنْكِرْ مَا قَالَتْ ، وَقَالَ لَهَا : " إِنَّهُمْ لَا يَكْرَهُونَ ذَلِكَ " . فَهَذَا وَجْهُ هَذَا الْبَابِ مِنْ طَرِيقِ تَصْحِيحِ مَعَانِي الْآثَارِ . [3/13] وَلَمَّا ثَبَتَ أَنَّ عَقْدَ أُمِّ سَلَمَةَ رَضِيَ اللهُ عَنْهَا النِّكَاحَ عَلَى بُضْعِهَا كَانَ جَائِزًا دُونَ أَوْلِيَائِهَا ، وَجَبَ أَنْ يُحْمَلَ مَعَانِي الْآثَارِ الَّتِي قَدَّمْنَا ذِكْرَهَا فِي هَذَا الْبَابِ عَلَى هَذَا الْمَعْنَى أَيْضًا ، حَتَّى لَا يَتَضَادَّ شَيْءٌ مِنْهَا ، وَلَا يَتَنَافَى وَلَا يَخْتَلِفَ . وَأَمَّا النَّظَرُ فِي ذَلِكَ ، فَإِنَّا قَدْ رَأَيْنَا الْمَرْأَةَ قَبْلَ بُلُوغِهَا ، يَجُوزُ أَمْرُ وَالِدِهَا عَلَيْهَا فِي بُضْعِهَا وَمَالِهَا ، فَيَكُونُ الْعَقْدُ فِي ذَلِكَ كُلِّهِ إِلَيْهِ لَا إِلَيْهَا ، وَحُكْمُهُ فِي ذَلِكَ كُلِّهِ ، حُكْمٌ وَاحِدٌ غَيْرُ مُخْتَلِفٍ ، فَإِذَا بَلَغَتْ فَكُلٌّ قَدْ أَجْمَعَ أَنَّ وِلَايَتَهُ عَلَى مَالِهَا قَدِ ارْتَفَعَتْ . وَأَنَّ مَا كَانَ إِلَيْهِ مِنَ الْعَقْدِ عَلَيْهَا فِي مَالِهَا فِي صِغَرِهَا ، قَدْ عَادَ إِلَيْهَا ، فَالنَّظَرُ عَلَى ذَلِكَ أَنْ يَكُونَ كَذَلِكَ الْعَقْدُ عَلَى بُضْعِهَا يَخْرُجُ ذَلِكَ مِنْ يَدِ أَبِيهَا بِبُلُوغِهَا . فَيَكُونُ مَا كَانَ إِلَيْهِ مِنْ ذَلِكَ قَبْلَ بُلُوغِهَا ، قَدْ عَادَ إِلَيْهَا ، وَيَسْتَوِي حُكْمُهَا فِي مَالِهَا وَفِي بُضْعِهَا بَعْدَ بُلُوغِهَا ، فَيَكُونُ ذَلِكَ إِلَيْهَا دُونَ أَبِيهَا ، وَيَكُونُ حُكْمُهَا مُسْتَوِيًا بَعْدَ بُلُوغِهَا ، كَمَا كَانَ مُسْتَوِيًا قَبْلَ بُلُوغِهَا . فَهَذَا حُكْمُ النَّظَرِ فِي هَذَا الْبَابِ ، وَهَذَا قَوْلُ أَبِي حَنِيفَةَ رَحِمَهُ اللهُ أَيْضًا ، إِلَّا أَنَّهُ كَانَ يَقُولُ : إِنْ زَوَّجَتِ الْمَرْأَةُ نَفْسَهَا مِنْ غَيْرِ كُفْءٍ فَلِوَلِيِّهَا فَسْخُ ذَلِكَ عَلَيْهَا ، وَكَذَلِكَ إِنْ قَصَّرَتْ فِي مَهْرِهَا ، فَتَزَوَّجَتْ بِدُونِ مَهْرِ مِثْلِهَا ، فَلِوَلِيِّهَا أَنْ يُخَاصِمَ فِي ذَلِكَ ، حَتَّى يَلْحَقَ بِمَهْرِ مِثْلِ نِسَائِهَا . وَقَدْ كَانَ أَبُو يُوسُفَ رَحْمَةُ اللهِ عَلَيْهِ كَانَ يَقُولُ : إِنَّ بُضْعَ الْمَرْأَةِ إِلَيْهَا الْوَلَاءُ فِي عَقْدِ النِّكَاحِ عَلَيْهِ لِنَفْسِهَا ، دُونَ وَلِيِّهَا . يَقُولُ : إِنَّهُ لَيْسَ لِلْوَلِيِّ أَنْ يَعْتَرِضَ عَلَيْهَا فِي نُقْصَانِ مَا تَزَوَّجَتْ عَلَيْهِ ، عَنْ مَهْرِ مِثْلِهَا ، ثُمَّ رَجَعَ عَنْ قَوْلِهِ هَذَا كُلِّهِ إِلَى قَوْلِ مَنْ قَالَ : ( لَا نِكَاحَ إِلَّا بِوَلِيٍّ ) . وَقَوْلُهُ الثَّانِي هَذَا ، قَوْلُ مُحَمَّدِ بْنِ الْحَسَنِ رَحْمَةُ اللهِ تَعَالَى عَلَيْهِ ، وَاللهُ أَعْلَمُ بِالصَّوَابِ .
EnglishUnverified translation
4275 - Ali ibn Shaybah narrated to us, he said: Yazid ibn Harun narrated to us, he said: Hammad ibn Salamah informed us. (H). 4276 - And Ibn Abi Dawud narrated to us, he said: Abu Salamah Musa ibn Ismail narrated to us, he said: Hammad ibn Salamah narrated to us. (H). 4277 - And Ibn Abi Dawud also narrated to us, he said: Adam ibn Abi Iyas narrated to us, he said: Sulayman ibn al-Mughirah narrated to us, both said: Thabit narrated to us, from Umar ibn Abi Salamah, from Umm Salamah, she said: The Messenger of Allah (peace and blessings of Allah be upon him and upon his family) came to me after Abu Salamah's death and proposed to me for myself. I said: O Messenger of Allah, none of my guardians is present. He said: None of them, present or absent, dislikes that. She said: Stand, O Umar, and marry the Prophet (peace and blessings of Allah be upon him) - so he married her to him. This hadith shows the Messenger of Allah (peace and blessings of Allah be upon him and upon his family) proposed to her for herself, proving the affair of marriage is hers, not her guardians'. She only said: None of my guardians is present; he said: None of them, present or absent, dislikes that; so she said: Stand, O Umar, and marry the Prophet, upon him be peace. This Umar is her son, then a small uncoplified child, for she said to the Prophet (peace and blessings of Allah be upon him and upon his family) in this hadith: I am a woman with orphans - meaning Umar her son and Zaynab her daughter - and a child has no guardianship, so she appointed him to conclude the marriage upon her, and he did; the Prophet (peace and blessings of Allah be upon him and upon his family) deemed it permissible, and by that agency Umar stood in place of his appointer. So Umm Salamah, may Allah be pleased with her, was as if she herself concluded the marriage upon herself for the Prophet (peace and blessings of Allah be upon him). Since the Prophet (peace and blessings of Allah be upon him) did not wait for her guardians' presence, that proves her private part is hers, not theirs; had they a right or affair in it, the Prophet (peace and blessings of Allah be upon him) would not have proceeded upon their right before their permitting it. If one says: The Prophet (peace and blessings of Allah be upon him and upon his family) is worthier of every believer than himself, it is said: True, he is worthier of him than himself, obeyed in more than one obeys oneself; but not that he is worthier of him than himself in concluding upon him a contract without his order, of sale, marriage, or else - his way in that, (peace and blessings of Allah be upon him and upon his family), is like the rulers after him. Had it been so, Umar's agency would have been from the Prophet (peace and blessings of Allah be upon him and upon his family), not from Umm Salamah, for he would be her guardian; since it was not so, and the agency was from Umm Salamah, by which he concluded the marriage and the Messenger of Allah (peace and blessings of Allah be upon him and upon his family) accepted, that proves the Prophet (peace and blessings of Allah be upon him and upon his family) only owned that private part by Umm Salamah's conferring it, not by a guardianship right in it. Do you not see she said: None of my guardians is present, and the Prophet (peace and blessings of Allah be upon him and upon his family) said to her: None of them, present or absent, dislikes that? Had he been worthier of her than them he would not have said that but: I am your guardian besides them; but he did not deny what she said and said to her: They do not dislike that. This is the aspect of this chapter by way of validating the reports' meanings. Once Umm Salamah's, may Allah be pleased with her, concluding marriage upon her private part without her guardians is established permissible, the reports we cited earlier in this chapter must be carried upon this meaning too, so none contradicts another. As for reasoning: before puberty, her father's authority over her private part and wealth is valid, the contracting in all that being his, not hers, with one unvarying ruling; when she reaches puberty all agree his guardianship over her wealth lapses, and what was his of contracting over her wealth in minority reverts to her; by reasoning the contracting over her private part likewise leaves her father's hand at her puberty, what was his before puberty reverting to her, her ruling over wealth and private part equal after puberty, hers not her father's, her ruling uniform after puberty as it was uniform before. This is the reasoning ruling in this chapter, and this is Abu Hanifah's view, may Allah have mercy on him, except that he said: If a woman marries herself to an unsuitable match her guardian may annul it upon her; likewise if she falls short in her dower, marrying below her peers' dower, her guardian may litigate until it reaches her women's peer dower. Abu Yusuf, may Allah have mercy on him, used to say: A woman's private part is hers, guardianship in contracting marriage upon it for herself being hers not her guardian's; he said her guardian may not object to her shortfall below her peer dower; then he retracted all this to the view of those who said: There is no marriage except with a guardian. His second view is the view of Muhammad ibn al-Hasan, may Allah the Exalted have mercy on him, and Allah knows best what is correct.
