And if the father is satisfied with that, it is not permissible, because the harm falls upon another, who is the child, and for this reason, it is not permitted for one who is wealthy to marry a slave woman. When he marries him to a wife or makes him possess a slave woman, he is responsible for his maintenance and her maintenance. Whenever the father becomes wealthy, the child does not have the right to reclaim what he paid to him, nor the compensation for what he married him with, because he paid it to him at a time when it was incumbent upon him, so he does not possess the right to reclaim it, like Zakat. If he marries him off or makes him possess a slave woman (41) and then he divorces the wife or emancipates the slave woman, he is not obligated (42) to marry him off or make him possess another; because he is the one who caused that to be lost for himself. If they die, he is obligated to provide for his chastity a second time, because he had no role in that.
Section: Our companions said: It is upon the father to provide for the chastity of his child if his maintenance is incumbent upon him, and he is in need of that chastity. This is the position of some of the companions of Shafi'i. Others among them said: This is not incumbent upon him. Our position is that he is one of the two pillars of his lineage, and his maintenance is incumbent upon him, so his chastity is also (43) incumbent upon him when he is in need of it, like his father. The Qadi said: The same applies to everyone whose maintenance is incumbent upon him, such as a brother, or an uncle (44), or others, because Ahmad has explicitly stated regarding a slave: it is incumbent upon him to marry him off if he requests that, otherwise he shall be sold for his sake. Everyone whose chastity it is incumbent upon him to provide for, he is also responsible for the maintenance of his wife, because he cannot attain that chastity except through that. It has been narrated from Ahmad that the maintenance of the son's wife is not incumbent upon the father, and this is construed as applying to the case where the son could afford her maintenance.
1383 - Issue; He said: (And likewise the minor, if he has no father, his heir shall be compelled to provide his maintenance according to the extent of their inheritance from him.)
The manifest position of the school is that maintenance is incumbent upon every heir toward their testatee if the conditions we mentioned [earlier] (1) are met. This was the view of Al-Hasan, Mujahid, Al-Nakha'i, Qatada, and Al-Hasan
(41) Omitted from the original. (42) In the original: "to him". (43) In B and M: "it becomes incumbent upon him". (44) In the original, B, and M: "or an uncle". (1) In B: "their mention".
وإن رَضِىَ الأبُ بذلك لم يَجُزْ، لأنَّ الضررَ يَلْحَقُ بغيرِه، وهو الوَلَدُ، ولذلك لم يكُنْ للمُوسِرِ أن يتزوَّجَ أمَةً. وإذا زَوّجَه زوجةً أو مَلّكَه أمةً، فعليه نفقَتُه ونفقَتُها. ومتى أيْسَرَ الأبُ، لم يكُنْ للوَلَدِ اسْتِرْجاعُ ما دَفَعَه إليه، ولا عِوَضُ ما زَوَّجَه به؛ لأنَّه دَفَعَه إليه في حالِ وُجُوبه عليه، فلم يَمْلِك اسْتِرجاعَه، كالزَّكاةِ. وإن زَوّجَه أو مَلَّكَه أمةً (٤١) فطَلَّقَ الزَّوجةَ أو أعْتَقَ الأمَةَ، لم يكُنْ عليه (٤٢) أن يُزَوِّجَه أو يُمَلِّكَه ثانيًا؛ لأنَّه فَوَّتَ ذلك على نَفْسِه. وإن ماتَتَا، فعليه إعْفافُه ثانيًا؛ لأنَّه لا صُنْعَ له في ذلك.
فصل: قال أصحابُنا: وعلى الأبِ إعْفافُ ابْنِه إذا كانت عليه نفَقَتُه، وكان مُحْتاجًا إلى إعْفافِه. وهو قولُ بعضِ أصحابِ الشافعىِّ. وقال بعضُهم: لا يَجِبُ ذلك عليه. ولَنا، أنَّه من عَمُودَىْ نَسَبِه، وتَلْزَمُه نفَقَتُه، فَلزِمَه (٤٣) إعْفافُه عندَ حاجَتِه إليه، كأبِيه. قال القاضي: وكذلك يجىءُ في كلِّ مَنْ لَزِمَتْه نفَقَتُه؛ من أخٍ، أو عَمٍّ (٤٤)، أو غيرِهم؛ لأنَّ أحمدَ قد نَصَّ في العَبْدِ: يَلْزَمُه أن يُزَوِّجَه إذا طَلَبَ ذلك، وإلَّا بِيعَ عليه. وكلُّ من لَزِمَه إعْفافُه، لَزِمَتْه نَفقةُ زَوْجَتِه؛ لأنَّه لا يتَمَكَّنُ من الإِعْفافِ إلَّا بذلك. وقد رُوِىَ عن أحمدَ، أنَّه لا يَلْزَمُ الأبَ نَفَقةُ زَوْجةِ الابْنِ. وهذا محمولٌ على أن الابْنَ كان يَجِدُ نفَقَتَها.
١٣٨٣ - مسألة؛ قال: (وَكَذلِكَ الصَّبِىُّ إذَا لَمْ يَكُنْ لَهُ أبٌ، أُجْبِرَ وَارِثُهُ عَلَى نَفَقَتِهِ، عَلَى قَدْرِ مِيرَاثِهِمْ مِنْهُ)
ظاهرُ المذهبِ أنَّ النَّفقةَ تجبُ على كلِّ وارثٍ لمَوْرُوثِه، إذا اجْتمَعتِ الشُّروطُ التي تقَدَّمَ [ذكْرُنا لها] (١). وبه قال الحسنُ، ومُجاهِدٌ، والنَّخَعِىُّ، وقَتادةُ، والحسنُ
(٤١) سقط من: الأصل.(٤٢) في الأصل: "له".(٤٣) في ب، م: "فيلزمه".(٤٤) في الأصل، ب، م: "وعم".(١) في ب: "ذكرها".
