not have intercourse with her, and he does not linger with her, because intimacy (sakan) is achieved by that, and she is not entitled to it. Regarding enjoying her through means other than the private parts, there are two viewpoints: one is that it is permissible, due to the hadith of Aisha. The second is that it is not permissible, because intimacy is achieved for her through it, so it resembles intercourse. If he lingers in his stay with her, he must make it up. If he has intercourse with her during a short time, there are two viewpoints, as we have mentioned. The school of al-Shafi'i is along the lines of what we have mentioned, except that they said: He does not have to make it up if he has intercourse during the day. Our position is that it is a time that he must make up if his stay is prolonged, so he must make it up if he has intercourse during it, like the night.
Section: It is preferable that each one of them has a dwelling in which he visits her, because the Messenger of Allah (peace and blessings of Allah be upon him) used to divide [his time] in this manner, and because it is more protective and concealing for them, so that they do not have to leave their houses. If he takes for himself a dwelling to which he summons each one of them during her night and her day, he may do so, because a man has the right to move his wife wherever he wishes. Whoever among them refuses to comply with his summons, her right to the division lapses due to her recalcitrance (nushuz). If he chooses to visit some of them in their own dwellings and summons others, he may do so, because he has the right to house each one of them wherever he wishes. If the husband is imprisoned and wishes to perform the division among his wives by summoning each one during her night, they must obey him if that housing is equal to theirs, but if it is not, they are not obligated to comply with his request because they would suffer harm in that. If they obey him, he does not have the right to abandon justice between them, nor to summon some of them to the exclusion of others, just as in the case of when he is not imprisoned.
1225 - Issue: He said: (And if he has intercourse with his wife and does not have intercourse with the other, he is not a sinner.)
We know of no disagreement among the scholars that equality is not obligatory between wives regarding intercourse. This is the school of Malik and al-Shafi'i; this is because the method of intercourse is desire and inclination, and there is no way to achieve equality between them in that, for his heart may incline toward one of them over the other. Allah the Almighty said: {And you will never be able to be equal between wives, even if you should strive [to do so]} (1). Ubaydah al-Salmani said: In
(10) In [copy] A: "prolonged (atala)". (1) Surah al-Nisa' 129.
يُجامعْها، ولم يُطِلْ عندَها؛ لأنَّ السَّكَنَ يحصُلُ بذلك، وهى لا تسْتحِقُّه، وفى الاسْتِمْتاعِ منها بما دونَ الفرجِ وَجْهانِ؛ أحدُهما، يجوزُ؛ لحديثِ عائشةَ. والثانى، لا يجوزُ؛ لأنَّه يحْصُلُ لها به السَّكَنُ، فأشْبَهَ الجماعَ. فإن أطالَ المُقَامَ عندَها، قَضَاهُ. وإن جامعَها فى الزَّمنِ اليَسِيرِ، ففيه وَجْهانِ على ما ذكَرْنا. ومذهبُ الشَّافعىِّ على نحوِ ما ذكَرْنا، إلَّا أنَّهم قالوا: لا يَقْضِى إذا جامعَ فى النَّهارِ. ولَنا، أنَّه زمنٌ يقْضِيه إذا طال (١٠) المُقامُ، فيَقْضِيه إذا جامعَ فيه، كاللَّيلِ.
فصل: والأَوْلَى أن يكونَ لكلِّ واحدةٍ منهُنَّ مَسْكَنٌ يأْتيها فيه؛ لأنَّ رسولَ اللَّهِ -صلى اللَّه عليه وسلم- كان يَقْسِمُ هكذا، ولأنَّه أَصْوَنُ لهنَّ وأسْتَرُ، حتى لا يَخْرُجْنَ مِن بُيوتهنَّ. وإنِ اتَّخذَ لنفسِه مَنْزِلًا يَسْتَدْعِى إليه كلَّ واحدةٍ منهنَّ فى لَيْلتِها ويومِها، كان له ذلك؛ لأنَّ للرَّجلِ نقْلَ زَوْجتِه حيثُ شاءَ، ومَن امتنعتْ منهُنَّ من إجابتِه، سقَطَ حقُّها مِنَ القَسْمِ؛ لنُشُوزِها. وإن اخْتارَ أن يقْصِدَ بعضَهنَّ فى مَنازلهنَّ، ويَسْتدعِىَ البعضَ، كان له ذلك؛ لأنَّ له أَنْ يُسْكِنَ كلَّ واحدةٍ منهنَّ حيثُ شاءَ. وإنْ حُبِسَ الزَّوجُ، فأحبَّ القَسْمَ بين نسائِه، بأن يَسْتَدْعِىَ كلَّ واحدةٍ فى ليلتِها، فعليهنَّ طاعتُه، إن كان ذلك سُكْنَى مِثْلِهنَّ، وإن لم يكُنْ، لم تلزمْهُنَّ إجابتُه؛ لأنَّ عليهنَّ فى ذلك ضَررًا. وإن أَطَعْنَه، لم يكُنْ له أن يتْرُكَ العدلَ بينهنَّ، ولا اسْتِدْعاءُ بعضِهِنَّ دُونَ بعضٍ، كما فى غير الحَبْسِ.
١٢٢٥ - مسألة؛ قال: (وَلَوْ وَطِئَ زَوْجَتَهُ، وَلَمْ يَطَأِ الأُخْرَى، فَلَيْسَ بِعَاصٍ)
لا نعلمُ خلافًا بينَ أهلِ العلمِ، فى أنَّه لا تجبُ التَّسْويةُ بينَ النِّساءِ فى الجِماعِ، وهو مذهبُ مالكٍ، والشَّافعىِّ؛ وذلك لأنَّ الجماعَ طريقُه الشَّهْوةُ والمَيْلُ، ولا سَبِيلَ إلى التَّسْويَةِ بينهنَّ فى ذلك، فإنَّ قلبَه قد يَمِيلُ إلى إحداهُما دونَ الأُخْرَى، قال اللَّه تعالى: {وَلَنْ تَسْتَطِيعُوا أَنْ تَعْدِلُوا بَيْنَ النِّسَاءِ وَلَوْ حَرَصْتُمْ} (١). قال عَبِيدَةُ السَّلْمَانِىُّ: فى
(١٠) فى أ: "أطال".(١) سورة النساء ١٢٩.
