The marriage [contracted by] one fuḍūli (unauthorised person)1 or two fuḍūli will be pending permission. One person may become a representative for both parties in a marriage.2 One fuḍūli cannot [become a representative] from [both] sides.
ولو جرى العقد بين الفضوليين أو بين الفضولي والأصيل جاز بالإجماع
If the marriage [contract] was implemented by two fuḍūli (unauthorised persons) or a fuḍūli and an asīl (the person getting married), it is valid [albeit pending approval] in accordance to ijma.
[In the case where one fuḍūli acts on behalf of two people and gets them married without authorisation, Imam Abu Yusuf says that it is valid but pending and Shaykhayn say that it is invalid].
هو يقول لو كان مأمورا من الجانبين ينفذ فإذا كان فضوليا بتوقف وصار كالخلع والطلاق والإعتاق على مال
ولهما أن الموجود شطر العقد لأنه شطر حالة الحضرة فكذا عند الغيبة وشطر العقد لا يتوقف على ما وراء المجلس كما في البيع بخلاف المأمور من الجانبين فإنه ينتقل كلامه إلى العاقدين وما جرى بين الفضوليين عقد تام وكذا الخلع وأختاه لأنه تصرف يمين من جانبه حتى يلزم فيتم به
[Imam Abu Yusuf] says, if [one representative] was commanded by both parties,3 [nikah] would be implemented, so in the case of the fuḍūli [the nikah] would be pending [their permission]. This is like the case of khula’, talaq and freeing a slave in exchange for money.4
According to [Imams Abu Hanifah and Muhammad], only one part of the [marriage] contract is present.5 Because in the present condition there is only one part, the same will be case in the absent [condition].6 Part of a contract does not extend beyond the gathering as is in [the case of] sale.7
In contrast to a person authorised8 from both parties9 as his speech is attributed towards both parties. That which was implemented by two fuḍuli was a complete contract.10
Likewise, it is completed in khula’ and its sister [cases] as it is a pledge from his side which is binding.11