He is not obligated to deliver her except during the time of their fulfillment, just as if he had hired her for labor, he would not be obligated to deliver her except during her time, which is the day, and the maintenance is shared between them according to the duration of her stay with each of them. If the master volunteers to send her both day and night, the entire maintenance is upon the husband. If the husband volunteers to leave her with the master both day and night, her maintenance does not drop from his obligation. If both of them volunteer to leave her with the other and they push her back and forth, her entire maintenance is upon the husband, because the marriage contract implies the obligation of maintenance as long as he is not prevented from intimacy by aggression, a condition, or similar reasons. For this reason, her maintenance remains mandatory even with the impossibility of intimacy due to illness, menstruation, or similar conditions. Therefore, if there is no obstruction from the master here, maintenance is mandatory upon the husband due to the existence of the marriage, which necessitates it, and the absence of any obstruction to it.
Section: If the husband wishes to travel with her, he does not have the right to do so because it causes the loss of her labor which is due to her master. If the master wishes to travel with her, Ahmad has refrained from giving a definitive answer and said: I do not know. Thus, it is possible that it is forbidden, because it causes the loss of the husband's right to her, so he is prevented from it by way of analogy to what would happen if he were prevented from it while resident. Also, because he only owns one of the two benefits, he does not have the right to prevent the other from traveling with her, like the master, and as if he had hired her out and then wished to travel with her. It is also possible that he has the right to travel with her because he owns her person, like the master of a male slave when he marries him off. If the husband stipulates that the slave girl be delivered to him night and day, it is permissible, and he is responsible for her entire maintenance, and the master does not have the right to travel with her because he has no right to her benefit.
Section: It is recommended for one who intends to marry to choose a woman of religious character, due to the saying of the Prophet - peace and blessings of Allah be upon him -: "A woman is married for four things: her wealth, her lineage, her beauty, and her religion; so secure the one who is religious, may your hands be dusted [with success]." Muttafaq 'alayh. And he should choose a virgin, due to the saying of the Messenger of Allah - peace and blessings of Allah be upon him -: "Have you married, O..."
(5) In [copies] B and M: "wujubiha" (her obligation). (6) In [copy] M: "fal-nafaqa" (then the maintenance). (7) In [copy] M: "ajaraha" (he hired her). (8) In [copies] B and M: "bud'iha" (her intimacy/vagina). (9) Reported by al-Bukhari, in: The Chapter on Equality in Religion... from the Book of Marriage. Sahih al-Bukhari 7/9. And Muslim, in: The Chapter on the Recommendation of Marrying a Religious Woman, from the Book of Nursing. Sahih Muslim 2/1086, 1087.
يَلْزَمْه تَسْلِيمُها إلَّا فى زَمَنِ اسْتِيفائِها، كما لو أجَرَها للخِدْمةِ، لم يَلْزَمْه تَسْلِيمُها إلَّا فى زَمَنِها وهو النهارُ، والنفقةُ بينهما على قَدْرِ إقامَتِها عندَهما. وإن تَبَرّعَ السَّيِّدُ بإرْسالِها ليلًا ونهارًا، فالنفقةُ كلُّها على الزَّوْجِ. وإن تَبَرّعَ الزَّوْجُ بتَرْكِها عند السَّيِّد لَيْلًا ونهارًا، لم تَسْقُطْ نَفَقَتُها عنه. ولو تَبَرّعَ كلُّ واحدٍ منهما بتَرْكِها عندَ الآخرِ، وتَدَافَعاها، كانت نَفَقَتُها كلها على الزَّوْجِ؛ لأنَّ الزَّوْجِيّةَ تَقْتَضِى [وُجوبَ النَّفقةِ] (٥)، ما لم يَمْنَعْ من اسْتِمْتاعِها، عُدْوانًا أو بشَرْطٍ أو نحوه، ولذلك تَجِبْ نَفَقَتُها مع تَعَذُّرِ اسْتِمْتاعِها بمَرَضٍ أو حَيْضٍ أو نحوهما، فإذا لم يَكُنْ من السَّيِّد ههُنا مَنْعٌ [وَجَبتِ النَّفَقةُ] (٦) على الزَّوْجِ؛ لوُجُودِ الزَّوْجِيَّةِ المُقْتَضِيةِ لها، وعدمِ المانعِ منها.
فصل: فإن أرادَ الزوجُ السَّفَرَ بها، لم يَمْلِكْ ذلك؛ لأنَّه يُفَوِّتُ خِدْمَتَها المُسْتَحَقَّةَ لسَيِّدِها. وإن أراد السَّيِّدُ السَّفَرَ بها، فقد تَوَقّفَ أحمدُ عن ذلك، وقال: ما أَدْرِى. فيَحْتَمِلُ المَنْعَ منه؛ لأنَّه يُفَوِّتُ حَقَّ الزَّوْجِ منها، فمُنِعَ منه، قِياسًا على ما لو مَنَعَه منه مع الإقامةِ، ولأنَّه مالِكٌ لإِحْدَى مَنْفَعَتَيْها، فلم يَمْلِكْ مَنْعَ الآخَرِ من السَّفَرِ بها، كالسَّيِّدِ، وكما لو أجَرَها (٧) ثم أراد السَّفَرَ بها. ويَحْتَمِلُ أَنَّ له السَّفَرَ بها؛ لأنَّه مالكُ رَقَبَتِها، كسَيِّدِ العبدِ إذا زَوَّجَه. وإن شَرَطَ الزَّوْجُ أن تُسَلَّمَ إليه الأمَةُ ليلًا ونَهارًا، جاز، وعليه نَفَقَتُها كلُّها، وليس للسَّيِّدِ السَّفَرُ بها؛ لأنَّه لا حَقَّ له فى نَفْعِها (٨).
فصل: ويُسْتَحَبُّ لمن أراد التَّزَوُّجَ، أن يَخْتارَ ذاتَ الدِّينِ؛ لقولِ النَّبِىِّ -صلى اللَّه عليه وسلم-: "تُنْكَحُ الْمَرْأَةُ لِمَالِهَا، ولِحَسَبِهَا، ولِجَمَالِهَا، ولِدِينِها، فَاظْفَرْ بذَاتِ الدِّينِ تَرِبَتْ يَدَاكَ". مُتَّفَقٌ عليه (٩). ويختارُ البِكْرَ؛ لقولِ رسولِ اللَّه -صلى اللَّه عليه وسلم-: "أتَزَوَّجْتَ يَا
(٥) فى ب، م: "وجوبها".(٦) فى م: "فالنفقة".(٧) فى م: "أجراها".(٨) فى ب، م: "بضعها".(٩) أخرجه البخارى، فى: باب الأكفاء فى الدين. . .، من كتاب النكاح. صحيح البخارى ٧/ ٩. ومسلم، فى: باب استحباب نكاح ذات الدين، من كتاب الرضاع. صحيح مسلم ٢/ ١٠٨٦، ١٠٨٧.=