 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وشد أن لا إله إلا الله وحده لا شريك له يقول لحق وهو يهد السبيل وشد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد هذا إن شاء الله تعالى is the second part بإذن الله الكريم and last session we spoke about what is an evidence that was the مقدمة and at the ending of the first part of the first session that we had I mentioned that the جمهور العلمة in the issue of حكم النكاح بدون الولي the جمهور the evidences is based upon four things one الكتاب the book of Allah سبحانه وتعالى and number two I said it was the sunnah of the messenger صلى الله عليه وسلم and the third I said it was the أثار الصحابة the statements of the صحابة and the fourth which is the أقوال العلمة the statements of the scholars those who were the متقدمين and the متأخرين the early generation and the early scholars and the late comers so insha'Allah today's part I am going to bring as I promised as I promised in the first part that I am going to bring a deal to the جمهور so I am going to give evidences from the Quran evidences from the sunnah evidences from the أثار الصحابة and also أقوال العلمة but I will be bringing all the آيات النقرآن for this issue because there are too much I am only going to mention some and then I am going to bring some a hadiths of the messenger صلى الله عليه وسلم and the third I will bring you some statements of the صالحة صحابة رسول الله عليه وسلم especially and then the fourth which insha'Allah I will do is I will bring some of the statements of the scholars insha'Allah I am going to start with the آيات from the Quran insha'Allah and this is the evidence of who the جمهور الله سبحانه و تعالى he says قد علمنا ما فرضنا عليهم في أزواجهم الله سبحانه و تعالى he says قد علمنا we know ما فرضنا عليهم that which we have made obligatory في أزواجهم في شأني أزواجهم in the affairs of their wives and their spouses so in this آيات الله سبحانه و تعالى is telling us that he has made obligatory on us matters pertaining to when it comes to marriage so the question is what are those things that Allah has made obligatory to us when it comes to marriage الإمام الإمام الإمام المفصرين he was called الإمام المفصرين he is an Imam whose تفسير is unanimously agreed upon and he is taken serious الإمام المفصرين is referred to as إمام المفصرين رحمه الله و تعالى الإمام المفصرين he said يقول الله سبحانه و تعالى he says in his verse ما تعلمنا ما فرضنا على المؤمنين في أزواجهم الله سبحانه و تعالى he is one who is knowledgeable who knows that which he has made obligatory upon the believers in the affairs of marriage إذا أرادون when they intend in getting marriage when they intend in getting married الله سبحانه و تعالى he knows that which he has made obligatory on the believing men when they want to get married the believing women when she is getting married إذا أرادون when the men want to get married to the women الله تعالى و تعالى has made obligatory on them مما لم نفرضه عليك that which we have not made obligatory unto you محمد so this thing that we have made obligatory is on the believers and it is not obligatory on the messenger عليه الصلاة والسلام و مما خصصناهم به من الحكم في ذلك دونك and that which we have specified unto you in terms of ruling but they are not for them as we know in the ayah and the Quran Allah says خالصة لك من دون المؤمنة there are things that are specific for him in marrying a woman the prophet did not need a wali he doesn't need it عليه الصلاة والسلام so this is مما لم نفرضه عليك that which we have not made obligatory unto you say in the prayer و هو أن فرضنا عليهم مسلمة إلا بوالي بوالي that which we have made obligatory on to them is that it is not permissible for them to get married to a woman حرة المسلمة a free woman إلا بوالي except with the guardian which guardian is it أصابة one who is from her lineage و شهود who are reliable who have integrity و لا يحل لهم منهم أكثر من أربع and it is also not obligatory not permissible for them more than for wives so من الجنة الطابري here he is explaining to us something that we need to understand from the ayah which is الله is saying الله says we know that which we have made obligatory for him he says when you want to get married what is it that Allah made obligatory on to you when you want to get married this obligation is specific to us not the prophet عليه السلام he specifies it he says مما لم نفرضه عليك and it is not that which has been placed obligatory on him what is it أنه لا يحل that it is not halal for you أني عقد نكاح على حرة مسلمة if you want to marry a Muslim woman when you have a marriage with her that it is not permissible إلا بولين except with a willy a guardian عصبتن who is from her lineage it is not a willy that you appoint or a willy she appoints it is a willy who is her عصب her father her uncle her granddad her brother those are the ones إن شاء الله تعالى ليتو we are going to list them in the order that they are in وشوهودين عدول unreliable witnesses ولا يحل لهم and it is also not permissible for any of us من هون أكثر من أربعين وليس لاتم عرفو if you look at إبنو جرين تفسير and you analyze the way إبنو جرين's man hedge is إبنو جرين never says anything unless he has somebody who said it before him he clearly states that in his تفسير of صورة اليوسف and he states it in صورة العلاف and I brought it when I was given the lecture of how should one do تفسير I brought the call of إبنو جرين رحمه الله sometimes he would suggest a meaning that the ayah can carry like in صورة اليوسف what he does he brings an interpretation that the ayah can carry and he says that in according to the Arabic language this is correct because I have no one who said this before me so the man hedge of إبنو جرين is that he will always bring somebody who preceded him in it so this understanding of إبنو جرين who did he attribute to after he said it he says from his own chain of narration to قتادة من دعامة السدوس that he says قد علمنا ما فرضنا عليهم في أزواجه قتادة says إلا من ما فرض الله وعليهم that which Allah has made obligatory on to them is that there is no nikah except with a wali and two reliable individuals two reliable witnesses so إلا من ما فرض الله وعليهم that which Allah has made obligatory on to them is that there is no nikah إلا بوليهم unless there is a wali وشاهديني and two reliable witnesses that's the first delil and also the تفسير of an imam who is considered the second evidence that the jumhoor brought is قوله تعالى وإذا طلقتم النساء فبلغنا أجلهن فلا تعضلوهن أن ينكحن أزواجهن إذا تراضه بينهم بالمعروف الله says in this ayah وإذا طلقتم النساء if you divorce the women and they reach their their عدة فلا تعضلوهن do not prevent them from إلا تمنعوهن أن ينكحن أزواجهن if they want to marry their husbands إلا تراضه بينهم بالمعروف if they have agreed with each other in good a man divorces his wife this is what the ayah is talking about a man divorces his wife فبلغنا أجلهن that wife reaches her عدة finishes and he could have taken her back that طلاق that he divorced is a طلاق رجعي he can take her back it's not but he can still take her back if her finishes what does this man need but he can take her back with the عدة's finish what does he need to marry him off that's what he needs from him he needs the willy to allow him to marry his ex wife Allah says فلا تعضلوهن do not prevent those women أن ينكحن أزواجهن if they want to get married to their ex husbands do not prevent them from it إلا تراضه بينهم بالمعروف if her and him come to common grounds they have reached and they agree with one another in good this ayah this ayah it came down on a noble companion معقل ابن يسار المزني رحمه الله معقل ابن يسار المزني رحمه الله رضي الله تعالى عنه he's a companion معقل ابن يسار رضي الله تعالى عنه he's the one who narrated this ابن جلير brings it he says كانت لي أقتل تختب إليه فأتاني ابن عملي some men came and asked for her hand in marriage and he said one of the men that came for her hand in marriage was who ابن عملي a cousin of mine he came and he asked her for her hand in marriage he said فأنكحتوها I married her off pay attention here he says فأنكحتوها I married her off الانزل أنه يheared of her divorce so they came to marry her they came for her hand when she, when they came for her hand in marriage أتاني هيقوسا was from those who came as well يخطبُها asking for her hand in marriage فقلت اني سأتوهيب لا و الله لا أُكِحُها أبدت باب الله will never marry her after you never ever لا و الله من الله سوف أردتها لك ثم الآية أردت يقول ففيا نزلت هذه الآية هذه الآية أردتها لك وإذا أطلقتوا من نساء إذا الناس أردت المساعدة ما حدث ما أقل إبن يسار أه؟ أخيه أردت المساعدة من المساعدة المساعدة كانت لديها مرحبا وعدتها يجب أن يجب أن أردت على شيئا أردت أن أردت أردت أنها أردت لها أخيه وقلت لها أردت أن أردت أردت أن أردت على شيئا معقل كانت مرحبا لأنك لديت ثلاثة تهور تأخذها now that you've had من يأتي لها لأردت المساعدة هل أنت تكون منهم؟ أبداً والله لا أُكِحها أبداً والله لا أردت المساعدة لك أبداً لا أردت وإذا الله تبارك وتعالى يقول له وإذا أطلقتوا من نساء فبلغنا أجلوهم فلا تعضلوهم إذا كان هناك أزواجهم إذا تلاضلوا بينهم بلغ عروف إذا كان هناك أجلوهم لا تكون هناك أحد يتوقفهم اهلاً اهلاً مرحباً أردت أن تأخذ المساعدة من هذه الثلاثة من جرير سوف تقوم بتأخذها ونردت بها رحمه الله يقول وفي هذه الآية دلالة واضحة على صحة قول من قال لا نكاحا إلا بولي من العصبتي ودانك أن الله تعالى ذكروا ملع الولية من عضل المرأة في أرادة النكاحة ونهاه عن ذلك أبنو جرير طابري يقول في هذه الثلاثة يوجد أفضل لتساعد المساعدة من المساعدة who said لا نكاحا إلا بولي من العصبتي unless there is a guardian from the girls will lineage her father her granddad her uncles her brothers this they have a strong argument in this verse قليقة this saying why ودانك أن الله تعالى ذكروا is because الله تعالى من عالولية الله prevented he stopped الولية the guardian من عضل المرأة in أرادة النكاحة الله تعالى prohibited the guardian from preventing the woman if she wants to get married ونهاه عن ذلك and he prohibited him from that look what him نجلي follow كان للمرأة إنكاح نفسها بغير إنكاح وليها إياها أو كان لها تولية من أرادة توليته في إنكاحها لم يكن لنه يوليها عن عضلها معنى المفهوم نجلي it is a power another is this he says if the woman can marry herself off without the permission of her guardian of her Wali or if she had so he is saying if the woman could get married or marry herself off without the permission of her guardian or she could give her willaya to a person to marry her off if she could do that which is known as تولية I am a tokeel we are going to speak about that إن شاء الله he says لم يكن لنه وليها عن عضلها معنى المفهوم and why is Allah speaking to the guardian and saying to him don't prevent her he said then this would have no understanding in it if the woman can go and marry herself off or she can give her willaya to whoever she wishes and whoever she wants then there would be no understanding in why Allah would be addressing the guardian and saying to him do not prevent her from getting married صحيح اتجن إذ كان لا سبيل له إلى عضلها there would be no way he could prevent her from it she is going to get married anyways but she is going to give her willaya to somebody else وذلك إن كانت متأرادة إن كاح جازلها إن كاح نفسها أو إن كاح من توقيله إن كاحها فلعضل هناك لها من أحد فينها عضلها عن عضلها وفي فساد نعم so he says there would be no reason why Allah then addressed you see in preventing her إن كان لا سبيل له إلى عضلها then there would be no way that the guardian sorry can prevent her whenever she wants if she can go and get herself married off if it was permissible for her then he said there would be no way that Allah will address the guardian you see and he goes and says وفي فساد القولي بأن لا معنى لها عنه صحة القولي بأن لولي المرأة في تزويجها حقا لا يصح عقده إلا به and he says إن this is also a corrupt وفي وفي وفي فساد القولي there's corruption in the statement of بأن لا معنى لنه إلاه إلاه there's a corruption in saying that there's no meaning in Allah's مرأة and she can get married off she can marry herself herself off pay attention or she can pass her willyat to a man and say you marry me off would entail that Allah سبحانه وتعالى has prohibition of the men فلا تعضلوهن has no مفهومي has no meaning to it and that is a corrupt point he's saying إبراه جالية that is a saying that Allah has no has no meaning behind it you guys understand this point the third evidence that they brought is قوله تعالى ولا تنكح المشركات حتى يؤمن ولا أمت مؤمنة الخير من مشركة ولو أعجبتكم ولا تنكح المشركين حتى يؤمن ولا عبد المؤمن الخير من مشرك ولو أعجبكم ولائك يدعون إلى النار والله يتذكرون الله سبحانه وتعالى he says ولا تنكح المشركات حتى يؤمن الله says to the men do not marry off ولا تنكح المشركات حتى يؤمن ولا تنكح المشركات the women who are مشركين حتى يؤمن until they believe in Allah ولا أمت مؤمنة خير من مشركة a believing woman is better than مشرك ولو أعجبتكم المشركات and also do not marry off the believing women to the مشركين men حتى يؤمن until they believe الله أكبر الله is addressing the guardians here ولا تنكح do not marry off the women to the disbelievers the مشركين حتى يؤمن until they believe in Allah ولا عبد مؤمن a believing man is better than a مشرك man ولو أعجبكم even if this مشرك man amazes you so here الله is speaking to the guardians to not go and marry their daughters or their sisters off to a مشرك man الله is speaking to them he is saying to them ولا تنكح المشركين حتى يؤمن do not marry them off to these disbelieving men so who is the men because they are the ones who are going to be they are the ones who are being addressed here they are the ones who are being addressed here in the verse so إمام الشافعي سترحمه الله محمد إدريس الشافعي unless you would find it in the مختصر of إمام يحبن السماعيل المزني the student of الإمام الشافعي إمام الشافعي he said about يحبن السماعيل المزني he said about him ناصر مدهبي he gave victory to my مدهب إمام الشافعي he said this الإمام المزني رحمه الله the reason is مختصر he says he breathes a statement of إمام الشافعي الإمام الشافعي he says فدل كتاب الله عز وجل وصنة نبيه صلى الله عليه وسلم على أن حقا على الأولياء أن يزوج الحرائر البوالغ إذا أردنا النكاح ودعون إلى رضا الإمام الشافعي رحمه الله he says this آية sorry though he says the book of الله سبحانه وتعالى has shown and the the messenger صلى الله عليه وسلم has also shown that أن حقا على الأولياء the rights upon the أولياء is to marry off the free women who have reached age of puberty that they marry them off الحرائر البوالغ these free women who have reached age of puberty that they marry them off إذا أردنا النكاح when they do want نكاح ودعون إلى رضا and they call to that which is good and he brings آية وإذا طالت عالا وإذا طلقت والنساء فبلغنا he says وهذه أبين آية في كتاب الله this verse is the clearest verse in the book of Allah دلالة على أن ليس للمرأة أن تتزوج بغير ولي this is the clearest verse in the book of Allah that shows that a woman cannot marry herself off without the permission of a willy and then إمام the story of معقل ابن يسار which the ayah came down on and then he mentions the hadith of آية which we're going to come to later after both of those hadiths he brings he says شافع says وفي دالك دلالات منها على أن للولي شركا في بضعها لا يتم النكاح إلا به ما لم يعضلها الإمام الشافع and also the آية وإذا طلقتم النساء فبلغ الأجل فلا تعضلوه أن ينكح الأزواجه إذا تراضي بينهم بالمعروف in those evidences I mentioned there are clear cut proofs على منها أن للولي شركا في بضعها that the goes through the guardian he has share in it what do I mean by share is that the rights that she has on it he has it with her in giving her out لا يتم النكاح إلا به أنها النكاح will not be complete except with him except with the guardian ما لم يعضلها as long as he does not do prevention of her and says follow my life so here look at this pay attention what does he mean that she has the willy has share with her in her بضع means her private part what does it mean can a woman marry she is going to explain this later in this كتاب الرسالة can a woman marry a man without the permission of her willy no can the willy marry her off without her permission no means وأن العقدة بغير ولي باقل لا يجوز با رائع ولي مكرة باقل باقل لا يجوز باقل با جانب با جانب با ع kinds to تأ that أن ـ الخشون ١ء خشون لا نهار د Premier فلا تعضلوهن أن يكيحن أزواجهن إذا تلاضو بينهن بالمعروف. بخاري تفسيز إي like that. حافظ ابن حجر he says in that chapter in the explanation of the حديث معقل بنسار أن تفسيل of the آية he says إي تفق آهل التفسيري على أن المخاطبة بذلك الأولياء ابن حجر says pay attention, ابن حجر is an imam is a man who when the scholar say قال الحافظ to reveal like that معرف بالألف واللم قال الحافظ ألحافظ no name does it hit except حافظ ابن حجر إطلاقوا الحافظ when the scholars they just unrestrictedly say ألحافظ like that this is to no one else except حافظ ابن حجر automatically he says this great noble imam he says إي تفق آهل التفسيري the scholars of تفسير are unanimously in agreement على أن المخاطبة بذلك الأولياء that the one who is being addressed in this verse وإذا طلقتوا من نساءة فبلغنا أجلهن فلا تعضلوهن أن ينكحنا أزواجهن إذا تراضوا بينهم بالبعر the one being addressed here are the only the guardian of the girl do not stop her from it he says إي تفق آهل التفسيري ذكره ابن جريل وغيره he said ابن جريل mention this and other than him mentioned this بغاوي mentioned this ابن كثير mentioned this all of them قرطوا بي mentioned this all of them two scholars haven't differed on it now we have I've mentioned آيات from the Quran آيات from the Quran and the understanding of the مفصلين regarding it I'm now going to move on to the second evidence which is what the hadith of the messenger صلى الله عليه وسلم this hadith is the story of عقد عمر على حفصة when Omar went to marry off his daughter Hafsa when her husband died عمر رضي الله و تعالى عنه رضي الله و تعالى عنه he went to Uthman and he says the following he said أردت عليه حفصة he said I presented my daughter Hafsa to Uthman فقلت I said to him إن شئتا if you want انكح تكاء I will marry her off to you Hafsa so who is عمر رضي الله عنه who went into marry off حفصة who does he want who does he want to marry her off to عمر رضي الله و تعالى عنه I look what he is saying what you are saying is فقلت إن شئتا انكح تكاء أو زوج تكاء different way I will marry her off to you not that she will marry herself off I will marry you off I will marry Hafsa off to you عمر رضي الله و تعالى عنه I will look at my matters فلبيت عثمان عثمان stayed on for a couple of nights and then he came back مع تضرى العمر بأنه لا رغبة له في زواجي and he said to him I do not have no desire to get married in this particular time of mine عمر وانت فلقيت أبا بكر I met أبو بكر فقلت I said to him إن شئتا زوج تكاء حفصة if you want I will marry Hafsa off to you فسكت أبو بكر because of something he knew he knew that the prophet wanted to marry Hafsa ولم يرجع إلى عمر بجوان and Abu Bakr did not come back to عمر to say to him I want her or I don't want her he never gave him back any response so here what we want from the story is both times he said to them what I will marry you off to my daughter Hafsa if you want this shows that the willaya and the marrying of the girl is in the hand of the guardian pay attention Hafsa was a divorcee then or her husband died she's a widow she's previously been married and still she's getting she's still been married off so a woman a woman can be what you call it a divorcee or a virgin it's the same she's always married off she can't marry herself off أليمان ببنو الملقن رحمه الله who is a teacher of him نحجر العسقلاني رحمه الله in his explanation he has an explanation صحيح البقاري بقدر الملحجر it's good التوضيخ لشرح جامع الصحيح ابن ملقن says فصل في عقدي عمر على حفصة دونها دال على أنه ليس للبالغة تزيد نفسها دون وليها he says عمر ماريين of حفصة with her not being able to marry herself off is a clear cut evidence to show that the woman cannot marry herself off أليمان الحافظ ابن حجر العسقلاني رحمه الله he says وذكربن المنذري ابن المنذر he says أنه لا يعرف عن أحد من الصحابة خلاف ذلك the woman having to be married off with her ولي the woman being obligated on her to get married she wants to get married she has to go through the ولي لا يعرف عن أحد من الصحابة خلاف ذلك there is no خلاف that is known amongst the Sahab is regarding that they all are in unanimous agreement that the woman that the woman has to be married off by her ولي the second hadith is عائش رضي الله تعالى عنها قالت she said أن النكاح كان في الجاهلية على أربعة أنحاء عائش رضي الله تعالى عنها she said before Islam the pre-islamic era the marriage used to be four types the first one she mentions he says فنكاح منها from those نكاح was نكاح الناس اليوم the nikah that the people do today she is talking about the time of the prophet that the nikah that the people do today which is she can explain to us what he said يخطم الرجول إلى الرجول وليته فيصدقها ثم ينكحها that a man marries his sister or daughter off to another man and a diary is mentioned she said this was one of the nikahs that they used to do before the pre-islamic time which they still do today صحيح she said one of them is the first one is that one after she mentions the next three which don't concern us now look what she says فلما بعث الله محمد when Allah sent نبي الله محمد هدا من نكاح أهل الجاهلية that the prophet all of the pre-islamic marriages إلا نكاح أهل الإسلام اليوم except the nikah that the people of Islam do today which one was it it is نكاح الناس اليوم وزوات يخطم الرجول إلى رجول وليته فيصدقها ثم ينكحها is what a man marries his his sister or his daughter off فيصدقها with a sadaq which is a maher ثم ينكحها after they mention the maher and the willy is there the marriage is done the prophet destroyed all of the others and he only left that one left he only let that one stay also الإمام أحمد أبو داود and a tirmidi the Hadith of A'a'ich was in Sahih Al-Bughari by the way that the priest of it this Hadith the third Hadith is narrated by أبو موسى الأشعال أشعالي that Ahmad narrated in his Muslim أبو داود a tirmidi and a tirmidi and إبنو ماجه and إبنأ بشيبة are you with me that the prophet صلى الله عليه وسلم he said لا نكاح إلا بوليد the prophet said there is no نكاح marriage إلا بوليد except with a guardian the law where is the khabar where is the khabar of the law the khabar of the law is محدوف and it is what لا نكاح صحيح there is no نكاح which is correct صحيح إلا بوليد except with a wali except with a what with a wali some people came and they tried to weaken this narration and as I said to you this narration was authentic this narration was this Hadith is narrated by محمد أبو داود الترميدي إبن ماجه إبن أبي شيبة and others narrated and this Hadith is being authenticated by who عبد الرحمن ابن مهدي عحمد ابن حمبل يحيبن معين علي ابن المديني ابن حبان البخاري ورحمه الله أزيئ السنة للكبرة البيهقية أبو العباس القرطبي وزدتيج أبو عبد الله القرطبي ينز مفهم لما أشكل في الصحيح مسلم إبن مولاق إن بدل المنير so we have عبد الرحمن نبو إرشاد الفقيه يفعيل لتن أحمد ابن حمبل نموتون نموتثري يحيبن معين نجم الوهاج يفعيل لتن فو علي المديني فعيب ابن حبان بلوغ المرام حافن حجر بنزت سكس البخاري ورحمه الله إنسون الكبرة للبيهقية سبن أبو العباس القرطبي إن المفهم صحيح مسلم أيت إبن مولاق إن بدل المنير جوز أئمة النقاد أئمة الحديث they authenticated it so we are not in need of anyone after that إن شاء الله تعالى the حديث after that is حديث عائش رضي الله تعالى عنها she said that the Prophet ﷺ has said أيوم مراءة نكحت بغير إذن مواليها بغير إذن وليها فالنكاح باطل فالنكاح باطل the Prof browsers فالنكاحёл وقريبه and the the أئمة she said فإن دقلا بيها إتناس إليها . لديها ما يدعى المهرو الميسلي . إذا كان يتحوشها بشكل صحيح من المساعدة . ماذا سيكون ؟ ماذا يقول هذا ؟ ماذا تتكلمون بالأشياء الأخرى ؟ تعتقدون بأنها لديها محرمة . أعرفتها شيء جهدي . تعتقدون بأنها محرمة . تعتقدون بأنها لديها محرمة . إذا كنت تجدت معها أبل أو فعلتها بأنها ستعطيك شيء صغير ستعطيك ما هو مهر المثلي ستعطيك ما هو مهر المثلي فإن تشجروا فالسلطان ولي يملا ولي له إذا كانوا يكتبوا فالسلطان هو ولي لأجل من who ever has no wali هذا الحديث is narrated by إمام أحمد أبو داود الإمامه ترميدي يقول حديث عندي حسن هذا الحديث to me is حسن إبنو شيبا narrated it الإمام الشفع narrated in كتاب الأمب أبو عوانة أسفايين authenticated it in his المستد خرج إبنو حبان authenticated it الحاكم إني سابوري authenticated it all three of those أبو عوانة إبنو حبانا الحاكم إبنو حجر رحمه الله brings it in فتح الباري and straight after he brings it he follows them in the authentication and he says and it is also authentic أبو العباس القرطبي إبنو ملقن they also authenticated it they also authenticated it so these two narrations لانيكاح إلا بوليين and also the حديث أي يوم ممرأة لكحت بغير إذن وليها فانيكاحها باطن فانيكاحها باطن فانيكاحها باطن فإن دخل بها فالمهر لما أصاب منها فإن تشاجروا فالسلطان ولي ملاة ولي له it is a authentic حديث now we have finished the statements of the messengers صلى الله عليه وسلم we have finished the statements of the messengers صلى الله عليه وسلم we are going to now move on to the statements of the صحابة آثار الصحابة which is the third right آثار الصحابة عمر رضي الله تعالى عنه all of this which I am bringing is from the son of إبن أبي شيبة إبن أبي شيبة brings it عمر رضي الله تعالى عنه he said لانيكاح إلا بوليين there is no nikah except with the permission of the guardian with the consent of the guardian علي إبن أبي طالب رضي الله تعالى عنه it was said that it was said about him ما كان أحد من أصحاب النبي صلى الله عليه وسلم أشد في النكاح بغير ولي من عليه حتى كان يضرب به علي إبن أبي طالب there was not a person who was more severe and more strong in regards to this matter of marriage without the consent of the willy he was very strong on it to the extent that anybody who did it without the consent of the willy علي إبن أبي طالب used to beat that person up عبد الله إبن أبي he says إلا بولي يد عبد الله إبن أبي says there is no nikah except with the consent of the willy أو سلطان المرشد أو a guided سلطان and we're going to be speaking about that إن شاء الله و تعالى in the upcoming sessions لا نكاح إلا بولي أو سلطان المرشد and also we have statements of statements of other companions رضي الله تعالى عنه which you can all find them in مصنف إبن أبي شيبة أنا سنلبي حقيق now إن شاء الله و تعالى I want to come to the last one of them إن شاء الله و تعالى which is the statement of the scholars أقوالوا العلماء إن شاء الله و تعالى I'm going to mention two one being الإمام الشافع رحمه الله and the last one being الشيخ الإسلام إبنو تيميا الشيخ الإسلام إبنو تيميا الإمام الشافع رحمه الله الإمام الشافع رحمه الله he says in this كتاب الرسالة he says كل النساء محرمات الفروجي that the أصل is that every single woman her private part is prohibited from a man إلا بواحد من المعنيين except with one of two things the private part of the woman is حرام from a man she's not permissible for him except by one of two ways the first one نكاح نكاح the second one is الوطء بملك يميني what you're right and has possessed those two وهم المعنيان اللذان أدن الله فيهما and those are the only two ways that a man can have intimacy with a woman in which الله has permitted وسن رسول الله صلى الله عليه وسلم كيف النكاح الذي يحل به الفرجو and the messenger has also legislated and stated how نكاح could be permissible for a man to have intimacy with a woman المحرم قبله a woman that was حرام from him before how she could become permissible for him the prophet has stated how he could do that how how فسن فيه the messenger stated and permitted and legislated that if you want to have intimacy with a woman and you want her to be lawful for you that you have to come with what فهي وليا you have to have a guardian the consent of the guardian وشهودا and you also have to have witnesses too وريضا من المنكوحة اثيب and also the third one we've been what the woman who you're marrying whether she's a widow or whether she's not you have to have a permission وسنة في رضا رضاها دليل على أن ذلك يكون برضا المتزوج لا فرق بينهما and when she is pleased with it they know that the man is already pleased with her he's the one who asked for a hand so we have the four that we need so he says فإذا جمع عن نكاح اربعة if four things are finding the نكاح what are they the woman is pleased the man is pleased two three وَاَيُو زَوَّ جَلْ مَرْأَتَا وَلِي you have the third being the woman is married off with the consent of her willy she's married off by her willy her guardian four بشهود with witnesses two witnesses حل النكاح ذلك نكاح is Halal her private part that was haram from you is now become Halal for you وإذا نقص النكاح واحد من هذا what about if one of those is a fouring one is missing كان النكاح فاسد ذلك نكاح is his facet لأنه why لأنه لم يؤت به كما سمنا رسول الله صلى الله عليه وسلم because that marriage لأنه لم يأتي with that which a messenger صلى الله عليه وسلم has legislated فيه الوجه الذي يحلو به النكاح the person has not come with what would make permissible for them the private part of the woman one of them is missing from you so it goes back to the us which is كل النساء محرمات الفروج every woman the verge is haram from you unless you come with what permits it for you those four are standing in front of you in order to have them to get the permissibility شايخو الإسلام ابنو تيميا he says فإنه قدل عليه القرآن في غير موضع والسنة في غير موضع وعادة الصحابة إنما كان يزوج النساء الرجال لا يعرف المراءة تزوجت نفسها وهذا مما يفرق في بين النكاح ومتقدات أقدان شايخو الإسلام ابنو تيميا he said فإنه قد عليه القرآن the Quran has shown في غير موضع that the guardian has to marry the woman off and the sunnah has also shown in more than one place that the guardian has to marry the woman off وعادة الصحابة and this was the norms and the customs of the companions إنما كان يزوج النساء that the one who would marry the woman off was who الرجال the men لا يعرف المراءة it was never known that a woman تزوجت that she got married with her own will أو that she married herself off تزوجت نفسها that she married herself off وهذا and the woman being married off and her marrying herself off إنما يفرق بين يفرق بين النكاح ومتقدات أقدان is what divides between a boyfriend and girlfriend relationship and a نكاح the woman who is married off with the consent of her willy is a marriage and the woman who marries herself off is ومتقدات أقدان she is a girl or a man who is in a boyfriend and a girlfriend relationship a boyfriend and a girlfriend relationship إن شاء الله وطعالا this is what I plan بإذن الله الكريب to go through today إن شاء الله وطعالا in this part next session إن شاء الله وطعالا as I promised previously I will be إذن الله الكريب I will be going on to the topic which is who is a willy من who والولي يفنكاح who is the willy in the nikah and also the upcoming ones I'm going to be speaking about is when the father is missing and the willy is missing how does things work also I'm going to be speaking about أقسام أولياء المرأة the types and the categories and the order that they are in I'm going to be speaking about the issue of تولية وتحكيم I'm going to be speaking about حكم المولودي من هذا النكه what is the ruling of a relationship that was not done with the consent of the willy the child that came out from it what's the ruling on this child and last but not least I will be speaking about شبوهات doubts that will be brought forward by those who want to propagate that the woman can marry without the consent of her willy the doubts that they put forward each and every one of them be responded to with evidences from the Kitab and the Sunnah anything which I have said that was wrong فإنه من لي ومن الشيطان والله ورسوله بريان من سبحانك اللهم بحمدك أشهد أن لا إله إلا الله أستغفرك وأتوب إليك