The evidences of 4 Madahib on Nikah of a woman without the guardian.
Contents
a) The Madhab of Imam Malik and ash-Shafiee.
b) Further clarification above Madhab, Who will be the Wali of The woman who has no guardian and has no approach to reach the Muslim Leader or the Qaadi as per Maaliki Madhab.
c) The Madhab of Dhaahiriyah (i.e. Dawud ad-Dhaahiri)
d) The Madhab of Abu Hanifa, Zafar, Sho`abi and az-Zuhri
e) Hanbali Madhab, best solution according to me from the Giant, Shaykh ul Islam Ibn Taymiyyah.
f) Even if someone marries without wali, it is NOT zina. Fatwa of Sunni Salafi scholar, student of al Albani rahimahullah.
a) The Madhab of Imam Malik and ash-Shafiee.
Without the wali nikah is invalid.
Evidence:
The Prophet (peace and blessings of Allaah be upon him): “There is no marriage without a wali.” Narrated by Abu Dawood (2085), al-Tirmidhi (1101) and Ibn Majaah (1881) from the hadeeth of Abu Moosa al-Ash’ari; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
b) Further clarification above Madhab, Who will be the Wali of The woman who has no guardian and has no approach to reach the Muslim Leader or the Qaadi as per Maaliki Madhab.
al Qurtubi said:
وإذا كانت المرأة بموضع لا سلطان فيه ولا ولي لها فإنها تصير أمرها إلى من يوثق به من جيرانها ، فيزوجها ويكون هو وليها في هذه الحال ؛ لأن الناس لابد لهم من التزويج ، وإنما يعملون فيه بأحسن ما يمكن ، وعلى هذا قال مالك في المرأة الضعيفة الحال : إنه يزوجها من تسند أمرها إليه ؛ لأنها ممن تضعف عن السلطان فأشبهت من لا سلطان بحضرتها ، فرجعت في الجملة إلى أن المسلمين أولياؤها
If the woman is at place where there is no Muslim leader or her guardian, Then she can give her case to her trustworthy (Muslim) neighbor who will be her guardian in marriage. Because marriage is must for people, so they should do it in a best way whatever is possible. Imam Malik said regarding the woman who is in weak condition (i.e. who has no wali and can not reach to sultan). She can give her case to (the trusted) person who can be her guardian in her marriage, because she can not reach the leader, her case is like the leader is not present (and she wants to marry). So, in conclusion Muslims are her guardians. [Tafseer Ahkam al Quran, Surah al Baqarah verse 221]
c) The Madhab of Dhaahiriyah (i.e. Dawud ad-Dhaahiri)
If the girl is virgin, the nikah is invalid without wali and if she has been previously married then there is no need to take consent of wali.
Evidence:
A woman who has been previously married (Thayyib) HAS MORE RIGHT TO HER PERSON THAN HER WALI; and a virgin’s father must ask her consent from her, her consent being her silence, At times he said: Her silence is her affirmation.
Sahih Muslim 1421
d) The Madhab of Abu Hanifa, Zafar, Sho`abi and az-Zuhri.
If the woman (virgin or who has been previously married), marries a man compatible to her without her wali, this allowed.
Evidence:
“..but if they (wives) leave, there is no sin on you for that which they do of themselves..” [2:240] [above is precised from the book Bidayat al Mujtahid by Ibn Rushd 3/36]
e) Hanbali Madhab.
Same as Maaliki and Shafiee Madhab. With additional clarification and best according to me.
Shaykh al Islam Ibn Taymiyah said:
وإذا رضيت رجلا وكان كفؤا لها وجب على وليها كالأخ ثم العم أن يزوجها به فإن عضلها وامتنع من تزويجها زوجها الولي الأبعد منه أو الحاكم بغير إذنه باتفاق العلماء فليس للولي أن يجبرها على نكاح من لا ترضاه ولا يعضلها عن نكاح من ترضاه إذا كان كفؤا باتفاق الأئمة وإنما يجبرها ويعضلها أهل الجاهلية والظلمة الذين يزوجون نساءهم لمن يختارونه لغرض لا لمصلحة المرأة ويكرهونها على ذلك أو يخجلونها حتى تفعل ويعضلونها عن نكاح من يكون كفؤا لها لعداوة
أو غرض وهذا كله من عمل الجاهلية والظلم والعدوان وهو مما حرمه الله ورسوله واتفق المسلمون على تحريمه وأوجب الله على أولياء النساء أن ينظروا في مصلحة المرأة لا في أهواءهم كسائر الأولياء والوكلاء ممن تصرف لغيره فإنه يقصد مصلحة من تصرف له لا يقصد هواه فإن هذا من الأمانة التي أمر الله أن تؤدي إلى أهلها فقال إن الله يأمركم أن تؤدوا الأمانات إلى أهلها وإذا حكمتم بين الناس أن تحكموا بالعدل وهذا من النصيحة الواجبة وقد قال النبي الدين النصيحة الدين النصيحة الدين النصيحة قالوا لمن يا رسول الله قال لله ولكتابه ولرسوله ولأئمة المسلمين وعامتهم والله أعلم
And when she is willing to marry a man and he is also suitable for her, then it is obligation on her guardian that he should marry her with him, and if he (the guardian) stops her from getting married or refrain from it, then according to the agreement of the scholars the next closest relative or the Haakim will make her nikah without the permission of first guardian. Those who prevent her (from getting married where she is willing) and forcing her (to marry other person) are on the way of oppressors at the time of ignorance, who in their guardianship wants the women to marry those people who are not accepted by women rather they are accepted by themselves. Then they force her and make her ashamed until she marries a person of their choice, and they stop her from marrying a suitable person for her due to their enmity or any other purpose. All of this is the practice of the days of al Jaahiliyah and oppression and enmity, which is prohibited according to Allah and his Messenger (peace be upon him), and It is prohibited according to the consensus of the scholars. Allah obligates the guardians of women to see the interest of women rather than following their desires… This is the same amanah which Allah mentioned that it is obligatory to fulfill.
“Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice.” [4:58] This well wishing (Sincerity) is obligation as the Messenger of Allah said:
“Religion is sincerity, religion is sincerity (Al-Nasihah), religion is sincerity.” They said; “To whom, O Messenger of Allah?” He said: “To Allah, to His Book, to His Messenger, to the imams of the Muslims and to their common folk.” [Sunan an-Nasa’i 4199] and Allah knows best.[Majmu al Fatawa (32/52-53)]
f) Even if someone marries without wali, it is NOT zina. Fatwa of Sunni Salafi scholar, student of al Albani rahimahullah.
Shaykh Nasiruddin al-Albani’s (rahimahullah) student, Allamah Hasan Abul-Ashbal az-Zuhayri, states regarding a woman who marries without her guardian’s permission:
، ولذلك عند الأحناف أن للمرأة أن تزوج نفسها إذا كانت بالغة رشيدة مختارة للكفء، فيجوز الزواج بهذه الشروط بغير ولي، وهذا الرأي مصادم مخالف للنصوص الشرعية في وجوب وفرضية الولاية في النكاح.
لكن لو أن امرأة نكحت بغير إذن وليها، فهل نحكم على هذا الزواج بالبطلان، وأن نتاج هذا الزواج أو هذا النكاح الزنا؟ لا نقول بذلك؛ لأن النبي عليه الصلاة والسلام يقول: (أيما امرأة نكحت بغير إذن وليها فنحاكها باطل باطل باطل)، تأكيد ثلاث مرات، فلا نبطله نحن لوجود شبهة الأحناف؟! خاصة وأن هذه الدساتير والقوانين في باب المعاملات الشرعية أو الأحوال الشخصية أخذت بمذهب الأحناف في هذا
وليس كل الناس يذهبون إلى المساجد لكي يتعلموا العلم، كما أن هذه الوسائل المرئية والمقروءة والمسموعة تضلل الناس في الليل والنهار في أمر دينهم، فربما سمعوا كلمة من إمام مضل في باب الولاية في النكاح فظنوا أن هذا هو دين الله تعالى، وذهبوا إلى المأذون فقالوا: هل يلزم الولي؟ فيقول المأذون متبرعاً ومتفضلاً: لا يلزم؛ لأن عنده القانون الذي يعمل من خلاله والذي يقول: لا يلزم الولي.
فهل إذا تزوجت المرأة على اعتبار هذه الشبهة -شبهة الأحناف- نقول: نكاحها باطل وأنها زانية، وإذا قلنا: زانية، فهل يقام عليها الحد، أم يدرأ بالشبهة؟ أنتم تعملون أن هذه كلها مسائل فرعية، ولو قلنا ببطلان هذا النكاح لكان لزاماً علينا أن نقول: إن ثلث نكاح الأمة باطل، أو أكثر من ذلك.
إن منطقة شرق آسيا بأكملها على مذهب الأحناف، وتصور أنك تذهب إلى ملايين مملينة من الناس وتبطل أنكحتهم، وتثبت أن هذا النكاح ما هو إلا زنا، هل هذا يتصور؟
الجواب
هذا النكاح صحيح، وإن كنا لا نعتقد ذلك، لكن هو صحيح على أصل شبهة الأحناف، وتبني هذه الحكومات لمذهب الأحناف، فلا نبطل أنكحة الناس والحالة هذه، وإن كنا نأمر كل واحد ألا يتزوج إلا بولي وشاهدي عدل وإشهار وإيجاب وقبول، وغير ذلك من أركان النكاح الصحيح على مذهب جماهير العلماء.
“Thus, according to the Hanafi school, a woman may marry herself off if she is mature, rational, and chooses a suitable spouse. Under these conditions, marriage without a guardian is permitted. However, this opinion directly contradicts and opposes the clear Islamic texts that establish the necessity and obligation of guardianship in marriage.
Yet, if a woman marries without her guardian’s permission, do we declare such a marriage invalid and consider its offspring illegitimate (as products of fornication)? We do not say so, despite the Prophet’s (peace be upon him) clear statement: ‘Any woman who marries without her guardian’s permission – her marriage is invalid, invalid, invalid!’ (emphasized three times).
We refrain from invalidating it due to the existence of the Hanafi school’s interpretation (which creates reasonable doubt). This is particularly relevant since contemporary constitutions and laws regarding Islamic transactions or personal status matters have adopted the Hanafi position on this issue.
Not all people attend mosques to acquire religious knowledge. Moreover, the constant stream of media – whether visual, print, or audio – misguides people day and night about their faith. Someone might hear a misleading statement from an ignorant imam regarding marriage guardianship and mistakenly assume it represents Allah’s true religion. When they approach a marriage registrar and ask, ‘Is a guardian necessary?’ the official might obligingly respond, ‘No, it’s not required,’ simply because the civil law he follows states that no guardian is needed.
If a woman marries based on this Hanafi interpretation (which creates reasonable doubt):
1. Do we declare her marriage invalid?
2. Do we consider her an adulteress?
3. If so, should the prescribed punishment (hadd) be applied?
4. Or does this doubt (shubha) prevent such rulings?
You must understand these are complex secondary issues. If we invalidated such marriages, we would logically have to nullify about one-third – or more – of all Muslim marriages worldwide.
The entire Southeast Asian region follows the Hanafi school. Can you imagine the consequences of:
– Declaring millions of marriages invalid?
– Reducing these marriages to mere fornication?
Is this practically conceivable?
The answer is that SUCH MARRIAGES ARE PRACTICALLY VALID even if we theologically disagree. They remain valid due to:
1. The Hanafi school’s legitimate interpretive doubt (shubha)
2. Governments’ official adoption of Hanafi jurisprudence
Therefore, we do not nullify existing marriages under these circumstances. However, we continue to instruct everyone that proper Islamic marriage requires:
– A guardian
– Two just witnesses
– Public announcement
– Proper offer and acceptance
– All other pillars of marriage according to the majority scholarly opinion.
(Sharh al-Ibānah fī Usūl ad-Diyānah by Az-Zuhayrī Volume 11, Page 38.)