Ibn Qudāmah al-Maqdīsī رحمه الله stated:

If she chooses to leave him, the ruler will separate them unless she knew of his impotence before her marriage or said, “I accept him as impotent” at any point in time. If she comes to know about it after the contract, yet she abstains from seeking separation, she retains the right to do so. If he says, “She knew of my impotence, and she accepted me after that,” and she denies it then the claim to be considered is hers. If he had intercourse with her once, he is not impotent. If he claims to have had intercourse with her but she denies it:

1. If she was a virgin, she will be examined by trustworthy women, and there statement shall be accepted.

2. If she was thayyib (previously wed), his statement along with his oath shall be taken.

فإن اختارت فراقه، فرق الحاكم ينهما، إلا أن تكون قد علمت عنته قبل نكاحها، أو قالت: رضيت به عنينا في وقت. وإن علمت بعد العقد وسكتت عن المطالبة، لم يسقط حقها. وإن قال: قد علمت عنتي أو رضيت بي بعد علمها، فأنكرت فالقول قولها. وإن أصابها مرة، لم يكن عنينا. وإن ادعى ذالك فأنكرته:

١- فإن كانت عذراء أريت النساء الثقات ورجع إلى قولهن.

٢- وإن كانت ثيبا فالقول قوله مع يمينه.


باب العيوب التي يفسخ بها النكاح - عمدة الفقه

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Al-Buhūtī رحمه الله stated:

The father of a free woman is to be given precedence in arranging her marriage, because he has more insight into what is best for her and is more compassionate towards her. Next in order of precedence comes his proxy, meaning the proxy of the father who acts on his behalf in doing the marriage contract. Next in order of precedence comes the paternal grandfather or great-grandfather…, no matter how far the line of ascent reaches, the closest then the next closest, because he is an ancestor and is a male relative on the father’s side, so he is like the father. Then comes her son, then his son or grandson…, no matter how far the line of descent reaches, the closest then the next closest, because of the report narrated by Umm Salamah, which says that when her ‘iddah ended, the Messenger of Allah (blessings and peace of Allah be upon him) sent word to her, proposing marriage, but she said: O Messenger of Allah, none of my guardians are present. He said: “None of your guardians, present or absent, would disapprove of that.” So she said [to her son]: O ‘Umar, get up and give your mother in marriage to the Messenger of Allah (blessings and peace of Allah be upon him), and he did so. Narrated by an-Nasa’i. Next in order of precedence comes the woman’s brother through both parents (full brother), then her brother through the father (half-brother), as in the case of inheritance, then their sons or grandsons…, no matter how far the line of descent reaches. Precedence is given to sons and grandsons of her brothers who are connected to her through both parents over those who are connected to her only through the father, if they are equal in degree, the closest then the next closest. Then comes her paternal uncle who is a full brother to her father, then the paternal uncle who is a brother to her father through their father only, because of what is noted above. Then come the sons of the paternal uncles, according to what was mentioned above regarding inheritance. Then come the closest of male kin on the father’s side, as in the case of inheritance. The most entitled of the male kin after the brothers with regard to inheritance are the most entitled with regard to guardianship, because guardianship is based on compassion and seeking what is in the best interests of the woman under their guardianship, and that is achieved when there are ties of kinship. Then comes the master who has manumitted his slave, because he may inherit from her and is required to pay blood money on her behalf [if that is needed]. Then come the closest of the former master’s kin on his father’s side, in the same order of precedence as for inheritance. If there are no such relatives, next in order of precedence comes ties of wala’ as mentioned above, then the ruler – which refers to the leader or his deputy. Ahmad said: I prefer the judge to the governor in this matter. If none of them is available, then anyone with authority in the place where the woman lives may give her in marriage.

"ويقدم أبو المرأة" الحرة "في إنكاحها" ؛ لأنه أكمل نظرا وأشد شفقة ، "ثم وصيه فيه" ، أي : في النكاح ، لقيامه مقامه ، " ثم جدها لأب وإن علا " : الأقرب فالأقرب ؛ لأن له إيلادا وتعصيبا ، فأشبه الأب ، "ثم ابنها ، ثم بنوه وإن نزلوا" : الأقرب فالأقرب ، لما روت أم سلمة أنها لما انقضت عدتها أرسل إليها رسول الله صلى الله عليه وسلم يخطبها فقالت: يا رسول الله ليس أحد من أوليائي شاهدا قال: "ليس من أوليائك شاهد ولا غائب يكره ذلك" فقالت: قم يا عمر فزوج رسول الله صلى الله عليه وسلم فزوجه رواه النسائي " ، ثم أخوها لأبوين ، " ثم لأب ، كالميراث " ، ثم بنوهما كذلك " وإن نزلوا ؛ يقدم من لأبوين على من لأب إن استووا في الدرجة ، الأقرب فالأقرب " ، ثم عمها لأبوبن ، ثم لأب لما تقدم ، ثم بنوهما كذلك ، على ما سبق في الميراث ، " ثم أقرب عصبته بسبب ، كالإرث " ، فأحق العصبات بعد الإخوة بالميراث : أحقهم بالولاية ؛ لأن مبنى الولاية على الشفقة والنظر ، وذلك معتبر بمظنته وهو القرابة ، " ثم المولى المنعِم " بالعتق ، لأنه يرثها ويعقل عنها ، "ثم أقرب عصبته نسبا" على ترتيب الميراث ، ثم إن عدموا فعصبة ولاء على ما تقدم ، "ثم السلطان" ، وهو الإمام أو نائبه قال أحمد: والقاضي أحب إلي من الأمير في هذا فإن عدم الكل زوجها ذو سلطان في مكانها.. "

الروض المربع - ٣٣٥

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Al-Buhūtī رحمه الله stated:

A woman may not be employed, after the marriage contract is done with her, without her husband’s permission, because that impacts upon the husband’s rights.


" ولا تؤجر المرأة نفسها ، بعد عقد النكاح عليها ، بغير إذن زوجها ، لتفويت حق الزوج "

الروض المربع - ٢٧١


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Al-Buhūtī رحمه الله stated:

The husband has the right to enjoy intimacy with his wife at any time… so long as he does not distract her from obligatory religious duties or harm her. In that case, he does not have the right to intimacy with her without her permission, because that is contrary to the idea of reasonable and kind treatment. So long as he does not distract her from that and does not harm her, then he has the right to intimacy.

( وللزوج الاستمتاع بزوجته كل وقت ... ما لم يشغلها عن الفرائض أو يضرها ) فليس له الاستمتاع بها إذن لأن ذلك ليس من المعاشرة بالمعروف وحيث لم يشغلها عن ذلك ولم يضرها فله الاستمتاع.

كشاف القناع - ١٨٩/٥

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Ibn Taymīyyah رحمه الله stated:

The husband should have intercourse with his wife according to what satisfies her, so long as that does not harm him physically or keep him from earning a living; it is not limited to four months.

If they argue, then the judge should decide on the number of times, just as the judge should decide on the level of spending on a wife.

ويجب على الزوج وطء امرأته بقدر كفايتها ، ما لم ينهك بدنه ، أو يشغله عن معيشته ، غير مقدَّر بأربعة أشهر ...

فإن تنازعا : فينبغي أن يفرضه الحاكم كالنفقة ، وكوطئه إذا زاد .

الاختيارات الفقهية - ٢٤٦

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Ibn al-Qayyim رحمه الله stated:

The spouses do not have the right to agree to annul the marriage without compensation (i.e., khul‘), according to scholarly consensus.

ليس لهما أن يتراضيا بفسخ النكاح بلا عوض [أي : الخلع] بالاتفاق

زاد المعاد - ٥/٥٩٨

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Ibn Qudāmah al-Maqdīsī رحمه الله stated:

It is recommended that he not take from her more than he gave to her. If he does that, it is disliked but it is still valid. This was narrated from ‘Uthmān, Ibn ‘Umar and Ibn ‘Abbās, because Allāh states:

Then there is no sin on either of them if she gives back (the Mahr or a part of it) for her Khul‘. [al-Baqarah 2:229]

Al-Rabī’ bint Mu’awwidh said: I asked my husband for a khula’ in exchange for everything except my head cover, and ‘Uthmān ibn ‘Affān permitted me to do that. Such incidents become well known, (and as no one spoke against it), thus there is consensus on this matter. Since this is proven to be the case, then it is a permissible action, even though it is disliked, because it was narrated in the hadīth of Jamīlah: “So he commanded him to take his garden back from her and no more than that.” And it was narrated from ‘Atā’ (from Ibn ‘Abbās) that the Prophet (peace and blessings of Allāh be upon him) regarded it as disliked to take more from a wife divorced by khula’ than had been given to her. So we may reconcile the āyah and the hadīth by saying that the āyah indicates that it is permissible to take more than was originally given, and the prohibition on taking more in the report indicates that doing this is disliked.

( ويستحب أن لا يأخذ منها أكثر مما أعطاها ) فإن فعل ذلك كره وصح ، روي ذلك عن عثمان وابن عمر وابن عباس لقوله سبحانه : ( فلا جناح عليهما فيما افتدت به ) وقالت الربيع بنت معوذ اختلعت من زوجي بما دون عفاص رأسي فأجاز عليّ عثمان بن عفان ، ومثل هذا يشتهر فيكون إجماعاً ، إذا ثبت هذا فإنه فعل جاز مع الكراهة لأنه روي في حديث جميلة ( فأمره أن يأخذ منها حديقته ولا يزداد ) وروي عن عطاء عن ابن عباس عن النبي صلى الله عليه وسلم أنه كره أن يأخذ من المختلعة أكثر مما أعطاها ، فيجمع بين الآية والخبر فنقول : الآية دلت على الجواز والنهي عن الزيادة في الخبر للكراهة

العدة شرح العمدة - ٤٨٢

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Ibn Qudāmah al-Maqdīsī رحمه الله stated:

If she is too young for him to have intimacy with her, she was not given to him, she did not obey him concerning his rights, or she travelled without his permission - or even with his permission but for her own interests, then he is not obliged to provide for her.

وإن كانت صغيرة لا يمكن الاستمتاع بها، أو لم تسلم إليه، أو لم تطعه فيما يجب له عليها، أو سافرت بغير إذنه، أو بإذنه في حاجتها، فلا نفقة لها عليه.

باب عشرة النساء - عمدة الفقه

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If a husband fails to provide the obligatory financial maintenance, the wife is not obligated to allow intimacy. Intimacy is a right given in return for maintenance; if that is withheld, she may refuse intimacy or even leave his home.



Al-Buhūtī رحمه الله stated:

She has the right to remain in the marriage and not allow him to be intimate with her, so she does not have to allow intimacy or reside in his house, and he must not detain her; rather he should let her earn money, even if she is well off, because he has not given her anything in return for intimacy with her.


" (وَلَهَا الْمَقَامُ) عَلَى النِّكَاحِ (وَمَنْعُهُ مِنْ نَفْسِهَا فَلَا يَلْزَمُهَا تَمْكِينُهُ وَلَا الْإِقَامَةُ فِي مَنْزِلِهِ وَعَلَيْهِ أَنْ لَا يَحْبِسَهَا بَلْ يَدَعَهَا تَكْتَسِبُ وَلَوْ كَانَتْ مُوسِرَةً) لِأَنَّهُ لَمْ يُسَلِّمْ إلَيْهَا عِوَضَ الِاسْتِمْتَاعِ" انتهى.

كشاف القناع — ٥/٤٧٧

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Ibn Qudāmah al-Maqdīsī رحمه الله stated:

If the woman stipulates (in the marriage contract) that she will not be removed from her residence or town, or that he may not have a co-wife or concubine, she is entitled to her condition. If he does not honour it, she is entitled to annulment of the marriage, because the Messenger of Allāh, peace and blessings be upon him, said, “The conditions that most deserve to be fulfilled are those through which sexual intercourse becomes permissible for you.”

إذا اشترطت المرأة دارها، أو بلدها أو أن لا يتزوج عليها، أو أن لا يتسرى، فلها شرطها، وإن لم يف به فلها فسخ النكاح، لقول رسول الله صلى الله عليه وسلم: {إنّ أحقّ الشروط أن توفو به ما استحللتم به الفروج.}

باب الشروط في النكاح - عمدة الفقه

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[Chapter: The wife who stipulates in the marriage contract that her husband cannot take another wife].

Al-Marwazī رحمه الله stated:

I asked Imām Ahmad, "What about the woman who stipulates that her husband cannot marry another woman, nor have a concubine, and not take her out of her own house (to live with him)?"

Imām Ahmad replied: "All these conditions are for her (it is her right). If the man marries another woman or takes her out of her house, then she can choose to stay or to divorce him."

Ishāq (ibn Rāhawayh) agreed with Ahmad.

٢١٥٠ - إن اشترطت عليه ألا يتزوج عليها]

قلت: امرأة اشترطت على الرجل عند عقدة النكاح ألا تتزوج علي، ولا تتسرى، ولا تخرجني من داري؟

قال: هذِه الشروط كلها لها، فإن تزوج أو
تسرى فهي مخيرةٌ، إن شاءت أقامت معه، وإن شاءت فارقته. قال النبي -صلى اللَّه عليه وسلم-: "إِنَّ أَحَقَّ الشُّرُوطِ أَنْ يُوفَى بِهَا مَا أسْتَحْلَلْتُمْ بِهِ الفُرُوجَ".

قال إسحاق: كما قال.


"مسائل الكوسج" (١٠٧٤)

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CUSTODY OF CHILDREN AFTER DIVORCE.


Ibn Qudāmah al-Maqdīsī رحمه الله stated:

When the boy reaches the age of seven years, he is given the choice between his parents, and then he will be with whomever he chooses. When the girl reaches the age of seven years, her father is more deserving of her.

وإذا بلغ الغلام سبع سنين، خير بين أبويه، فكان عند من اختاره منهما. وإذا بلغت الجارية سبعا، فأبوها أحق بها.

باب الحضانة - عمدة الفقه

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Ibn Qudāmah al-Maqdīsī رحمه الله stated:

If a man fears rebellious behaviour on the part of his wife, because she shows signs of rebellion by not responding to his requests for intimacy, or she responds but does so reluctantly, then he should warn her and advise her to fear Allāh; he should remind her of what Allāh has enjoined upon her of duties and obedience, the sin involved in what she is doing and the rights of spending and clothing that she will lose, and the fact that he is permitted to hit her and forsake her in bed, because Allāh stated: “As to those women on whose part you see ill-conduct, admonish them (first).” [al-Nisā’ 4:34]

If she persists and shows signs of rebellion and refuses to share his bed, then he may forsake her in bed as much as he wishes, because Allāh stated: “(next) refuse to share their beds”[al-Nisā’ 4:34]

If she still persists, then he may hit her in a manner that does not cause harm, because Allāh stated: “(and last) beat them (lightly, if it is useful).” [al-Nisā’ 4:34]

The phrase: “If you fear a breach between them twain (the man and his wife).” [al-Nisā’ 4:35] means, if it is known to have reached this stage, then the judge should send an arbitrator from his family and an arbitrator from hers, both of whom should be trustworthy, to decide either to reconcile and keep them together or to separate and divorce, and whatever they do will be binding upon them. That means that if the spouses reach the point of separation or enmity, the judge should appoint two free, Muslim arbitrators of good character, preferably from their families, with their approval and appointed by them, so that they can investigate the case and do what they think is best to reconcile them or to let them divorce by talāq or khula’. Then whatever they do will be binding upon them. The basis for this is the āyah: “If you fear a breach between them twain (the man and his wife), appoint (two) arbitrators, one from his family and the other from hers; if they both wish for peace, Allāh will cause their reconciliation.” [al-Nisā’ 4:35]

( وإن خاف الرجل نشوز امرأته ) بأن تظهر منها أمارات النشوز بأن لا تجيبه إلى الاستمتاع أو تجيبه متبرمة متكرهة فإنه ( يعظها ) ويخوفها الله سبحانه ويذكر لها ما أوجب الله له عليها من الحق والطاعة وما يلحقها بذلك من الإثم وما يسقط عنها من النفقة والكسوة وما يباح له من ضربها فهجرها لقوله تعالى : ( واللاتي تخافون نشوزهن فعظوهن ) سورة النساء/34 ، ( فإن أصرت وأظهرت النشوز والامتناع من فراشه فله أن يهجرها في المضجع ما شاء ) لقوله سبحانه : ( وأهجروهن في المضاجع ) النساء/35 ، ( فإن أصرت فله أن يضربها ضرباً غير مبرح ) لقوله سبحانه : ( واضربوهن ) ، ( فإن خيف الشقاق بينهما ) يعني علم ( بعث الحاكم حكماً من أهله وحكماً من أهلها مأمونين يجمعان إن رأيا أو يفرقان ، فما فعلا من ذلك لزمهما ) وذلك أن الزوجين إذا خرجا إلى الشقاق والعداوة بعث الحاكم حكمين حرين مسلمين عدلين ، والأولى أن يكونا من أهلهما برضاهما وتوكيلهما فيكشفان عن حالهما ويفعلان ما يريانه من جمع بينهما أو تفريق بطلاق أو خلع ، فما فعلا من ذلك لزمهما ، والأصل فيه قوله سبحانه : ( وإن خفتم شقاق بينهما فابعثوا حكماً من أهله وحكماً من أهلها إن يريدا إصلاحاً يوفق الله بينهما ) .

العدة في شرح العمدة

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If the man connected the divorce of his wife to a specific matter, then he has no right to retract the conditions he specified or to give her permission to do that thing. Rather if she does it, then he has broken his oath.


Al-Buhūtī رحمه الله stated:

The man who stipulated the condition for divorce of his wife has no right to cancel that condition, because cancelling it means that it is no longer applicable, but what happened cannot be deemed to no longer be applicable. So if the thing that was stipulated in order for divorce to occur happens, which is described as the condition, then she is divorced because that condition was met, and if it does not happen, then she is not divorced.

قال البهوتي، رحمه الله: " (وليس له) أي: للمعلِّق طلاقًا ‌بشرطٍ (‌إبطالُه) أي: التعليق؛ لأن إبطاله رفعٌ له، وما وقع لا يرتفع (فإذا وُجِدَت) الصفة المعلَّق عليها الطلاق، وهي المعبَّر عنها بالشرط (طَلَقت) لوجود الصفة، وإن لم توجد لم تطلق".


كشاف القناع - ١٢/٢٩٧

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Ibn Qudāmah رحمه الله stated:

If he marries a virgin, he should stay with her for seven nights, then start alternating (between his wives). If he marries a previously-married woman, then he should stay with her for three nights. That is because Abū Qulābah narrated that Anas (may Allāh be pleased with him) said: “It is part of the Sunnah, if a man marries a virgin after marrying a previously-married woman, that he should stay with her for seven days, then start sharing his time, and if he marries a previously-married woman, he should stay with her for three days, then start sharing his time.” Abū Qulābah said: If you wish, you may say that Anas attributed this to the Prophet (peace and blessings of Allāh be upon him) and it is agreed upon. If the previously-married woman wants him to stay with her for seven days, then he should do that, and make it up to the other wives later on , because Umm Salamah narrated that the Messenger of Allāh (peace and blessings of Allāh be upon him) stayed with her for three days, and he said, “You are not unimportant; if you want I can stay seven nights with you, but if I do that, I have to do likewise with the rest of my wives.” According to another version, “If you wish, I will stay with you for three nights, then I will alternate among you.” According to another report: “If you wish, I will stay with you for three nights exclusively for you.”

وإذا عرس عند بكر أقام عندها سبعاً ثم دار ، وإذا عرس عند ثيب أقام عندها ثلاثاً ) وذلك لما روى أبو قلابة عن أنس رضي الله عنه قال : ( من السنة إذا تزوج البكر على الثيب أقام عندها سبعاً وقسم ، وإذا تزوج الثيب أقام عندها ثلاثاً ثم قسم ) قال أبو قلابة : ولو شئت لقلت إن أنساً رفعه إلى النبي صلى الله عليه متفق عليه . ( وإذا أحبت الثيب أن يقيم عندها سبعاً فعل ثم قضاهن للبواقي ) لما روي أم سلمة أن رسول الله عليه وسلم أقام عندها ثلاثاً ، وقال : ( إنه ليس بك على أهلك هوان ، إن شئت سبعت لك وإن سبعت لك سبعت لنسائي ) رواه مسلم . وفي لفظ : ( وإن شئت ثلثت ثم درت ) وفي لفظ ( إن شئت أقمت عندك ثلاثاً خالصة لك) .

العدة شرح العمدة


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Ibn Qudāmah رحمه الله stated:

He is not obliged to have sex with them (co-wives) equally. He is not allowed to give precedence to one of them in the division or in travel except through casting lots, because the Prophet, peace and blessings be upon him, used to cast lots among his women whenever he intended to travel. The one whose arrow was chosen would be the one to go out with him.

وليس عليه المساواة بينهن في الوطء. وليس له البداءة في القسم باحداهن، ولا السفر بها إلا بقرعة، فإن النبي صلى الله عليه وسلم كان إذا أراد سفرا، أقرع بين نسائه فأيتهن خرج سهمها، خرج بها معه.

باب القسم والنشور - عمدة الفقه

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Ibn Qudāmah رحمه الله stated:

If two wives agree to live together in one house, that is permissible, because they each have the right to their own house, but they may give up that right. Similarly they may agree to let him sleep between them in one bed. But if they agree to let him have intercourse with one of them when the other one is looking, that is not permissible, because it is vile and despicable and is not appropriate, and it does not become permissible even if they agree to it.

فإن رضيت امرأتاه بالسكن سوية في مسكن واحد جاز ذلك لأن الحق لهما فلهما المسامحة في تركه . وكذلك إن رضيتا بنومه بينهما في لحاف واحد . ولكن إن رضيتا بأن يجامع واحدة بحيث تراه الأخرى لم يجز، لأن فيه دناءة وسخفا وسقوط مروءة فلم يبح برضاهما.


المغني - ٨/١٣٧


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Ibn Qudāmah رحمه الله stated;

He should not have intimate relations where anyone can see them or hear them, and he should not kiss her or touch her in the presence of other people. 

Ahmad said: “I do not like any option except concealing that completely.”

Al-Hasan said concerning a man who has intercourse with one wife where the other can hear it: “They used to disapprove of any sound of intimacy being audible to others.”

And he should not speak of what happens between him and his wife.

ولا يجامع بحيث يراهما أحد ، أو يسمع حسَّهما ، ولا يقبِّلها ، ويباشرها عند الناس .

قال أحمد ‏:‏ ما يعجبني إلا أن يكتم هذا كله .

وقال الحسن‌‏- في الذي يجامع المرأة والأخرى تسمع – قال ‏:‏ كانوا يكرهون الوجس ، وهو الصوت الخفي .

ولا يتحدثِ بما كان بينه وبين أهله.

المغني - ٨/١٣٧

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The Prophet (peace and blessings of Allāh be upon him) told men not to marry infertile women.

It was narrated that Ma’qil ibn Yasār (may Allāh be pleased with him) said: A man came to the Prophet (peace and blessings of Allāh be upon him) and said: I have found a woman who is of good lineage and beautiful, but she cannot have children. Should I marry her? He said: No. Then he came to him a second time, and he told him not (to marry that woman). Then he came to him a third time and he said: “Marry the one who is loving and fertile, for I will be proud of your great numbers before the nations.”


Ibn Qudāmah رحمه الله stated:

It is mustahabb that she be from a family whose women are known to bear many children.


وقد نهى الرسول صلى الله عليه وسلم عن التزوج من العقيم ، فعَنْ مَعْقِلِ بْنِ يَسَارٍ رضي الله عنه قَالَ : جَاءَ رَجُلٌ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ : إِنِّي أَصَبْتُ امْرَأَةً ذَاتَ حَسَبٍ وَجَمَالٍ وَإِنَّهَا لا تَلِدُ أَفَأَتَزَوَّجُهَا ؟ قَالَ : لا ، ثُمَّ أَتَاهُ الثَّانِيَةَ فَنَهَاهُ ، ثُمَّ أَتَاهُ الثَّالِثَةَ فَقَالَ : ( تَزَوَّجُوا الْوَدُودَ الْوَلُودَ فَإِنِّي مُكَاثِرٌ بِكُمْ الأُمَمَ )


قال ابن قدامة في "المغني" :

ويستحب أن تكون من نساء يعرفن بكثرة الولادة.


رواه النسائي ( ٣٢٢٧ ) وأبو داود ( ٢٠٥٠ )


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Al-Buhūtī رحمه الله stated:

If a guardian who is more distantly related gives her in marriage, or a non-relative gives her in marriage, even the ruler, without there being any reason for the guardian who is more closely related not being able to be present, then the marriage is not valid, because the one who did the marriage contract on her behalf has no right to guardianship over her when the one who has the right to guardianship is present.

وإن زوج الأبعد أو" زوج "أجنبي" ولو حاكما "من غير عذر" للأقرب "لم يصح" النكاح لعدم الولاية من العاقد عليها مع وجود مستحقها.

الروض المربع - ٣٣٦

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