my day (5). The Prophet (peace and blessings of Allah be upon him) was indeed taken during the day. The day follows the preceding night, because (6) the day is a follower of the night. For this reason, the beginning of the month is the night; if one were to vow to seclude himself (i'tikaf) for a month, he enters his place of seclusion before the sunset of the day preceding it, and exits it after the sunset of the last day of it. Thus, he begins with the night. If he wishes to make the day added to the night that follows it, it is permissible, because there is no disparity in that.
Section: If he goes out from the presence of one of his wives during her time, and if that is during the day, or at the beginning of the night, or at the end of it in which it is the custom to be out and to go out for prayer, it is permissible. For the Muslims go out for the Isha prayer and for the Fajr prayer before its rising. As for the day, it is for livelihood and being out and about. If he goes out at other than that time and does not linger, returning shortly, he does not have to make it up for her, because there is no benefit in making it up. If he stays away, he must make it up to her, whether his stay was for an excuse, such as work or imprisonment, or without an excuse, because her right has been missed by his absence from her. If he likes to consider his making it up as his absence from the other, similar to how he was absent from this one, it is permissible, because equity is achieved by that, and because if it is permissible for him to leave the night completely in the case of each of them, then a portion of it is more appropriate. It is recommended that he makes it up to her at a similar time, because that is more complete in terms of equivalence; and in making up (missed time), equivalence is taken into account, just like in making up acts of worship and rights. If he makes it up at a different time of the night, such as if he missed her in the first part of the night and makes it up in the last part, or missed her in the last and makes it up in (7) the first, there are two viewpoints; one of them...
= al-Bukhari 7/43. And Muslim, in: 'Chapter: The permissibility of her gifting her turn to her co-wife', from the Book of Suckling. Sahih Muslim 2/1085. It was also narrated by Abu Dawud, in: 'Chapter: Regarding division between wives', from the Book of Marriage. Sunan Abi Dawud 1/492, 493. And Ibn Majah, in: 'Chapter: The woman who gifts her day to her companion', from the Book of Marriage. Sunan Ibn Majah 1/634. And Imam Ahmad, in: al-Musnad 6/117. (5) Narrated by al-Bukhari, in: 'Chapter: What was narrated regarding the houses of the wives of the Prophet (peace and blessings of Allah be upon him) and which houses were attributed to them', from the Book of Khums. Sahih al-Bukhari 4/99. (6) In B, M: "wa-li-anna" (and because). (7) In A: "min" (from).
يَوْمِى (٥). وإنَّما قُبِض النَّبِىُّ -صلى اللَّه عليه وسلم- نَهارًا. ويتْبَعُ اليومُ اللَّيلةَ الماضيةَ؛ لأنَّ (٦) النَّهارَ تابعٌ للَّيلِ، ولهذا يكونُ أوَّلُ الشَّهرِ اللَّيلَ، ولو نذَرَ اعْتكافَ شهرٍ دخَلَ مُعتَكَفَه قبلَ غُروبِ شمس الشَّهرِ الذى قبلَه، ويخْرُجُ منه بعدَ غُروبِ شمس آخرِ يومٍ منه، فيَبْدأُ باللَّيلِ، وإن أحبَّ أن يجْعلَ النَّهارَ مُضافًا إلى اللَّيْلِ الذى يتعَقَّبُه جازَ؛ لأنَّ ذلك لا يتَفاوتُ.
فصل: وإن خرجَ من عندِ بعض نِسَائِه فى زَمانِها، فإنْ كان ذلك فى النَّهارِ أو أوَّلَ اللَّيلِ، أو آخرِه الذى جرتِ العادةُ بالانتشارِ فيه، والخروجِ إلى الصَّلاةِ، جازَ؛ فإنَّ المسلمِين يخْرُجونَ لصلاةِ العِشَاءِ، ولصلاةِ الفجرِ قبلَ طُلوعِه، وأمَّا النَّهارُ، فهو للمعاشِ والانْتِشارِ. وإن خرَجَ فى غيرِ ذلك، ولم يلْبَثْ أَنْ عادَ، لم يَقْضِ لها؛ لأنَّه لا فائدةَ فى قَضاءِ ذلك. وإن أقامَ، قَضاهُ لها، سواءٌ كانتْ إقامتُه لعُذْرٍ؛ من شُغلٍ أو حَبْسٍ، أو لغيرِ عُذْرٍ؛ لأنَّ حقَّها قد فاتَ بغَيْبتِه عنها. وإِنْ أحبَّ أن يجْعلَ قضاءَه لذلك غَيبتَه عن الأُخْرَى، مثل مَا غابَ عن هذه، جازَ؛ لأنَّ التَّسويةَ تحْصُلُ بذلك، ولأنَّه إذا جازَ له تَرْكُ الليلةِ بكمالِها فى حقِّ كلِّ واحدةٍ منهما، فبعضُها أوْلَى. ويُسْتحَبُّ أَنْ يقْضِىَ لها فى مثلِ ذلك الوقتِ؛ لأنَّه أبْلَغُ فى المُماثلةِ، والقضاءُ تُعْتَبَرُ المُماثلةُ فيه، كقَضاءِ العباداتِ والحُقوقِ. وإِنْ قَضاهُ فى غيرِه مِنَ اللَّيلِ، مثل إنْ فاتَها فى أَوَّلِ اللَّيلِ، فقَضاه فى آخرِه، أو مِن آخِرِه، فقَضاه فى (٧) أوَّلِه، ففيه وَجْهانِ؛ أحدُهمَا
= البخارى ٧/ ٤٣. ومسلم، فى: باب جواز هبتها نوبتها لضرتها، من كتاب الرضاع. صحيح مسلم ٢/ ١٠٨٥.كما أخرجه. أبو داود، فى: باب فى القسم بين النساء، من كتاب النكاح. سنن أبى داود ١/ ٤٩٢، ٤٩٣. وابن ماجه، فى: باب المرأة تهب يومها لصاحبتها، من كتاب النكاح. سنن ابن ماجه ١/ ٦٣٤. والإِمام أحمد، فى: المسند ٦/ ١١٧.(٥) أخرجه البخارى، فى: باب ما جاء فى بيوت أزواج النبى -صلى اللَّه عليه وسلم- وما نسب من البيوت إليهن، من كتاب الخمس. صحيح البخارى ٤/ ٩٩.(٦) فى ب، م: "ولأن".(٧) فى أ: "من".
