Nasai

(1) The aforementioned narration has been graded as hasan in terms of its chain by the researcher of the book, on the grounds that there is a corroborating narration (shahid) for it in Sahih Muslim. However, in Sahih Muslim, there is not a corroborating narration for the entire hadith, but only for part of it. It appears that the esteemed researcher made an oversight here; therefore, the preferred and correct view is that, apart from the portion which has a corroborating narration, the rest of this narration is weak, because in its chain is Ibn ‘Umar ibn Abi Salamah, who is majhul al-‘ayn (unknown in identity). Shaykh al-Albani, the researchers of the Hadith Encyclopedia (Mawsu‘ah Hadithiyyah), and ‘Allamah Atyubi rahimahullah have also declared this narration weak due to this very reason. For details, see: (Dhakheerat al-‘Uqba Sharh Sunan al-Nasa’i: 67/186, and al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 44/151, 295). However, it is correct in itself that a son can be a guardian (wali). And if there are no other guardians present, then a minor son who has reached the age of discernment (tamyeez) can become a guardian.

(2) “The waiting period (‘iddah) has ended”—This noble lady was in the marriage of Abu Salamah radi Allahu anhu, who was a participant in the Battle of Badr (Badri Companion). When he passed away, she became a widow.

(3) “Very jealous”—A woman should have jealousy (ghayrah) regarding her husband, but not to such an extent that it leads to violating the Shari‘ah, for example: not tolerating a co-wife. The intent of Umm Salamah radi Allahu anha was precisely this type of jealousy, which is undue.

(4) “Will dislike it”—It is as if the heartfelt consent of the guardian (wali) is necessary for the marriage. It is not necessary that he himself conducts the marriage, or is present at the occasion, or gives verbal permission; rather, at the very least, he should be informed and his consent should be included.

(5) The son is a guardian (wali), but there is a difference of opinion regarding whether, if both the father and son are present, the father takes precedence or the son? If we draw an analogy with inheritance, the son would take precedence. If we consider rank, the father would take precedence. And Allah knows best. Thus, if either of the two conducts the marriage, the marriage will be valid. However, in the presence of the father, the son can only fulfill the duty of guardianship with the father’s consent, not merely by his own will.