in affection and intercourse. If equality between them in intercourse is possible, it is better and more preferable, as it is more complete in justice. The Prophet (peace and blessings of Allah be upon him) used to divide his time among them and act justly, then he would say: "O Allah, this is my division regarding what I possess, so do not blame me for what You possess and I do not possess" (2). It was narrated that he used to treat them equally even in kissing (3). Equality is not obligatory between them in enjoyment through means other than the private parts, such as kissing, touching, and the like, because if equality is not obligatory between them in intercourse, it is even more so regarding the precursors to it.
1226 - Issue: He said: (And he divides one night for his slave wife, and two nights for the free wife, even if she is a Scripture-follower [Kitabiyyah].)
This is the opinion of Ali ibn Abi Talib, Sa'id ibn al-Musayyib, Masruq, al-Shafi'i, Ishaq, and Abu 'Ubayd. Abu 'Ubayd mentioned that it is the school of al-Thawri, al-Awza'i, and the People of Reason (Ahl al-Ra'y). Malik said, in one of two narrations from him: He should treat the free wife and the slave wife equally in division, because they are equal in the rights of marriage, such as maintenance (nafaqah), housing (sukna), and initial division, so it is the same here. Our position is what was narrated from Ali (may Allah be pleased with him) that he used to say: If he marries a free woman and has a slave wife, he divides one night for the slave wife and two nights for the free wife. It was narrated by al-Daraqutni (1), and Ahmad used it as evidence. Also, because a free woman must be handed over [to the husband] night and day, her share of domestic residence (iwa') is greater, and this differs from maintenance and housing, for that is measured by need, and her need for that is the same as the free woman's need. As for the initial division, it was only legislated so that the awkwardness (ihtisham) between each of them might vanish, and they do not differ in that. In our issue, he divides for both of them because their shares are equal.
(2) Its authentication was previously mentioned on page 235. (3) Recorded by Ibn Abi Shaybah, as a mawquf narration (attributed to a Companion), from Jabir ibn Zayd, in: The Chapter on What They Said Regarding Justice Between Wives When They Are Together and Who Used to Do It, from the Book of Marriage. Al-Musannaf 4/387. (4) In [copies] A, B, and M: "bima". (5) Omitted from A, B, and M. (1) In: The Chapter on Dower, from the Book of Marriage. Sunan al-Daraqutni 3/285.
الحُبِّ والجِماعِ. وإن أمْكَنتِ التَّسْويَةُ بينهما فى الجِماعِ، كان أحْسنَ وأوْلَى؛ فإنَّه أبْلغُ فى العَدْلِ، وقد كان النَّبِىُّ -صلى اللَّه عليه وسلم- يقْسِمُ بينهنَّ فيَعْدِلُ، ثم يقولُ: "اللَّهُمَّ هَذَا قَسْمِى فِيمَا أمْلِكُ، فَلَا تَلُمْنِى فِيمَا لَا أمْلِكُ" (٢). ورُوِىَ أنَّه كان يُسَوِّى بينهنَّ حتى فى القُبَلِ (٣). ولا تجبُ التَّسْويَةُ بينهنَّ فى الاسْتِمْتاعِ فيما (٤) دونَ الفَرْجِ؛ مِنَ القُبَلِ، واللَّمْسِ، ونحوِهما؛ لأنَّه إذا لم تجبِ التَّسْوِيَةُ بينهُنَّ (٥) فى الجماع، ففى دَواعِيه أوْلَى.
١٢٢٦ - مسألة؛ قال: (وَيَقْسِمُ لِزَوْجَتِهِ الأَمَةِ لَيْلَةً، وَلِلْحُرَّةِ لَيْلَتَيْنِ، وَإِنْ كَانَتْ كِتَابِيَّةً)
وبهذا قال علىُّ بنُ أبى طالبٍ، وسعيدُ بنُ المسيَّبِ، ومَسْروقٌ، والشَّافعىُّ، وإسحاقُ، وأبو عُبَيدٍ. وذكر أبو عُبيدٍ أنَّه مذهبُ الثَّوْرِىِّ، والأوْزَاعىِّ، وأهلِ الرَّأْىِ. وقال مالكٌ، فى إحدى الرِّوايتَيْنِ عنه: يُسَوِّى بينَ الحُرَّةِ والأمَةِ فى القَسْمِ؛ لأنَّهما سَواءٌ فى حقوقِ النِّكاحِ؛ مِنَ النَّفقةِ، والسُّكْنَى، وقَسْمِ الابْتداءِ، كذلك هاهُنا. ولنا، ما رُوِىَ عن علىٍّ، رَضِىَ اللَّهُ عنه، أنَّه كان يقول: إذا تزوَّجَ الحُرَّةَ على الأَمَةِ، قسَمَ للأمَةِ ليلةً وللحُرَّةِ ليلتَيْنِ. روَاه الدَّارَقُطْنِىُّ (١)، واحْتَجَّ به أحمدُ. ولأنَّ الحُرَّةَ يجبُ تسْليمُها ليلًا ونهارًا، فكان حظُّها أكثرَ فى الإِيوَاءِ، ويُخالِفُ النَّفقةَ والسُّكْنَى، فإنَّه مُقَدَّرٌ بالحاجةِ، وحاجتُها إلى ذلك كحاجةِ الحُرَّةِ. وأمَّا قَسْمُ الابْتِداءِ، فإنَّما شُرِعَ ليزُولَ الاحْتِشامُ مِن كلِّ واحدٍ منهما من صاحبِه، ولا يخْتلِفانِ فى ذلك، وفى مسْألتِنا يَقْسِمُ لهما لتَساوِى حظِّهما.
(٢) تقدم تخريجه فى صفحة ٢٣٥.(٣) أخرجه ابن أبى شيبة، موقوفا، عن جابر بن زيد، فى: باب ما قالوا فى العدل بين النسوة إذا اجتمعن ومن كان يفعله، من كتاب النكاح. المصنف ٤/ ٣٨٧.(٤) فى أ، ب، م: "بما".(٥) سقط من: أ، ب، م.(١) فى: باب المهر، من كتاب النكاح. سنن الدارقطنى ٣/ ٢٨٥.
