The object of the contract on her part is sexual enjoyment, so nothing else is binding upon her, such as watering his animals or harvesting his crops. As for the Prophet’s (peace and blessings of Allah be upon him) decree regarding the division of labor between 'Ali and Fatima, it was based on what befits noble character and the course of custom, not by way of obligation. This is as reported regarding Asma bint Abi Bakr, who used to care for al-Zubayr’s horse, gather date pits for him, and carry them on her head, yet this was not obligatory for her. For this reason, the husband is not required to take care of matters outside the house, nor is he required to provide more than what is incumbent upon him in terms of maintenance and clothing. However, it is better for her to do what is customary for her to perform, because it is the norm, the situation cannot be rectified without it, and livelihood is not sustained otherwise.
Section: It is not permissible to have intercourse with a wife in the anus, according to the opinion of most scholars, among them being 'Ali, 'Abd Allah, Abu al-Darda', Ibn 'Abbas, 'Abd Allah ibn 'Amr, and Abu Hurayrah. This was also the opinion of Sa'id ibn al-Musayyab, Abu Bakr ibn 'Abd al-Rahman, Mujahid, 'Ikrimah, al-Shafi'i, the proponents of opinion (Ashab al-Ra'y), and Ibn al-Mundhir. Its permissibility was narrated from Ibn 'Umar, Zayd ibn Aslam, Nafi', and Malik. It is reported from Malik that he said: "I have never met anyone whom I follow in my religion who doubted that it is permissible." The people of Iraq among the companions of Malik reject this. Those who permitted it argued using the saying of Allah the Exalted: "Your wives are a tilth for you, so come to your tilth as you will" (Quran 2:223), and His saying, may He be glorified: "And they who guard their private parts, except from their wives or those their right hands possess" (Quran 23:5-6). We argue with what was reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: "Allah is not shy of the truth; do not approach women through their backs." And from Abu Hurayrah and Ibn 'Abbas, from the Prophet (peace and blessings of Allah be upon him), who said: "Allah will not look at a man who has intercourse with his wife in her anus." Both were reported by Ibn Majah. And from Ibn Mas'ud, from the Prophet (peace and blessings of Allah be upon him),
(35) Omitted from: the original. (36) Reported by al-Bukhari in: The Chapter on Jealousy, from the Book of Marriage. Sahih al-Bukhari 7/45, 46. And by Muslim in: The Chapter on the Permissibility of Having a Non-Mahram Woman Ride Behind One if She is Tired on the Road, from the Book of Peace. Sahih Muslim 4/1706, 1717. It was also reported by Imam Ahmad in: al-Musnad 6/347. (37) Surah al-Baqarah 223. (38) Surah al-Mu'minun 5, 6. (39) The first is in: The Chapter on the Prohibition of Approaching Women in Their Anuses, from the Book of Marriage. Sunan Ibn Majah 1/619.
مِن جِهَتِها الاسْتِمْتاعُ، فلا يَلْزَمُها غيرُه، كسَقْىِ دوابِّه، وحَصادِ زَرْعِه. فأمَّا قَسْمُ النَّبِىِّ -صلى اللَّه عليه وسلم- بينَ علىٍّ وفاطمةَ، فعَلى ما تليقُ به (٣٥) الأخلاقُ المَرْضِيَّةُ، ومَجْرَى العادةِ، لا على سبيلِ الإِيجابِ، كما قد رُوِىَ عن أسماءَ بنتِ أبى بكْرٍ، أنَّها كانت تقومُ بفَرَسِ الزُّبَيرِ، وتلْتَقِطُ له النَّوَى، وتحْمِلُه على رأسِها (٣٦). ولم يكُنْ ذلك واجبًا عليها، ولهذا لا يجبُ على الزَّوجِ القيامُ بمصالحَ خارجَ البيتِ، ولا الزِّيادةُ على ما يجبُ لها من النَّفقةِ والكُسْوةِ، ولَكِنِ الأَوْلَى لها فعلُ ما جَرتِ العادةُ بقيامِها بِه؛ لأنَّه العادةُ، ولا تصلُحُ الحالُ إلَّا بِه، ولا تنْتَظِمُ المعيشةُ بدُونِه.
فصل: ولا يَحلُّ وطءُ الزَّوجةِ فى الدُّبُرِ، فى قولِ أكثرِ أهلِ العلمِ؛ منهم علىٌّ، وعبدُ اللَّهِ، وأبو الدَّرْداءِ، وابنُ عبَّاسٍ، وعبدُ اللَّهِ بنُ عمرٍو، وأبو هُرَيْرةَ. وبه قال سعيدُ بنُ المسيَّبِ، وأبو بكرِ بنُ عبدِ الرَّحمنِ، ومُجاهِدٌ، وعِكرمَةُ، والشَّافعىُّ، وأصحابُ الرَّأى، وابنُ المنذرِ. ورُوِيَتْ إباحتُه عن ابنِ عمرَ، وزبد بنِ أسْلمَ، ونافعٍ، ومالكٍ. ورُوىَ عن مالكٍ أنَّه قال: ما أدركتُ أحدًا أقْتَدِى به فى دِينى يشُكُّ فى أنَّه حلالٌ. وأهلُ العراقِ مِن أصحابِ مالكٍ يُنْكِرونَ ذلك. واحتجَّ مَن أحَلَّه بقولِ اللَّه تعالى: {نِسَاؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ} (٣٧). وقولِه سبحانه: {وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ (٥) إِلَّا عَلَى أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ} (٣٨). ولَنا، ما رُوىَ أَنَّ رسولَ اللَّهِ -صلى اللَّه عليه وسلم- قال: "إِنَّ اللَّه لَا يَسْتَحْيِى مِنَ الحَقِّ، لَا تَأْتُوا النِّسَاءَ مِنْ أَعْجَازِهِنَّ" (٣٩). وعن أبى هُرَيْرةَ، وابنِ عبَّاسٍ، عن النَّبىِّ -صلى اللَّه عليه وسلم-، قال: "لَا يَنْظُرُ اللَّهُ إلَى رَجُلٍ جَامَعَ امرأَةً فِى دُبُرِهَا". رواهما ابنُ مَاجه (٣٩). وعن ابنِ مسعودٍ، عَن النَّبِىِّ -صلى اللَّه عليه وسلم-
(٣٥) سقط من: الأصل.(٣٦) أخرجه البخارى، فى: باب الغيرة، من كتاب النكاح. صحيح البخارى ٧/ ٤٥، ٤٦. ومسلم، فى: باب جواز إرداف المرأة الأجنبية إذا أعيت فى الطريق، من كتاب السلام. صحيح مسلم ٤/ ١٧٠٦، ١٧١٧.كما أخرجه الإمام أحمد، فى: المسند ٦/ ٣٤٧.(٣٧) سورة البقرة ٢٢٣.(٣٨) سورة المؤمنون ٥، ٦.(٣٩) الأول فى: باب النهى عن إتيان النساء فى أدبارهن، من كتاب النكاح. سنن ابن ماجه ١/ ٦١٩. =
