Benefits of the Hadith: (The married woman has more right over herself than her guardian . . . ) .
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The Shaykh : The hadith of Ibn 'Abbas has benefits similar to the first one, which is that the married woman, meaning one of its benefits is that the married woman must give her consent to the marriage in a way that reveals the situation, because she has more right over herself.
And among its benefits: that the virgin, who is the one who has not yet married, must be asked for her consent, and what is meant is that she must be given permission, which indicates what the first hadith indicated.
And what is derived from this hadith is what was derived from the first one regarding the wisdom of the Shari'ah in that it treats every situation with what is appropriate for it.
As for the second hadith of Abu Hurayrah, it is that the Messenger (peace and blessings be upon him) prohibited a woman from marrying herself or anyone else, and on this basis, she has no authority or agency in marriage contracts.
And among the benefits of these hadiths, all of them, is the preservation of the rights of women in Islam, contrary to what they were upon in the pre-Islamic age of ignorance, where they would force their daughters to marry whoever they wished, not whoever the daughters wished.
And among its benefits as well: considering the qualification for guardianship. Among the benefits of all these hadiths is considering the qualification for guardianship, meaning that one does not take charge of affairs except one who is qualified.
And among their benefits, meaning these hadiths, is the indication of the woman's deficiency, and that if it is not appropriate for her to be a guardian over herself in marriage, then it is not valid for her to be a guardian over others in judgment and leadership. For this reason, it is not valid for a woman to be a ruler, nor is it valid for her to be a judge who judges people in general. However, if she judges women in a matter between them, there is no harm, or if she is the manager of a women's school, there is no harm. But if she has authority over men or in general, then that is not valid in the Shari'ah, because if she is not qualified to marry herself or be a guardian over herself, then she is even less qualified over others.
And among its benefits: that the virgin, who is the one who has not yet married, must be asked for her consent, and what is meant is that she must be given permission, which indicates what the first hadith indicated.
And what is derived from this hadith is what was derived from the first one regarding the wisdom of the Shari'ah in that it treats every situation with what is appropriate for it.
As for the second hadith of Abu Hurayrah, it is that the Messenger (peace and blessings be upon him) prohibited a woman from marrying herself or anyone else, and on this basis, she has no authority or agency in marriage contracts.
And among the benefits of these hadiths, all of them, is the preservation of the rights of women in Islam, contrary to what they were upon in the pre-Islamic age of ignorance, where they would force their daughters to marry whoever they wished, not whoever the daughters wished.
And among its benefits as well: considering the qualification for guardianship. Among the benefits of all these hadiths is considering the qualification for guardianship, meaning that one does not take charge of affairs except one who is qualified.
And among their benefits, meaning these hadiths, is the indication of the woman's deficiency, and that if it is not appropriate for her to be a guardian over herself in marriage, then it is not valid for her to be a guardian over others in judgment and leadership. For this reason, it is not valid for a woman to be a ruler, nor is it valid for her to be a judge who judges people in general. However, if she judges women in a matter between them, there is no harm, or if she is the manager of a women's school, there is no harm. But if she has authority over men or in general, then that is not valid in the Shari'ah, because if she is not qualified to marry herself or be a guardian over herself, then she is even less qualified over others.