Chapter: On the Waiting Period for the Impotent Man (al-'innin) and the Castrated Man (al-khasi) who has not been Excised (al-majub).
The 'innin is the one who is unable to perform penetration (ilaj). The term is derived from 'anna, meaning 'it obstructed,' because his penis becomes obstructed ('ya'innu') when he intends penetration, meaning it is blocked; al-'anan is obstruction. It is also said that it is because it obstructs from the woman's vulva, appearing to the right or left, so he does not target it. If a man is in this condition, it is a defect for which one is entitled to annul the marriage after a period has been set for him to be tested and his condition to be determined. This is the view of Umar, Uthman, Ibn Mas'ud, and al-Mughira ibn Shu'ba, may Allah be pleased with them. It is also the view of Sa'id ibn al-Musayyib, 'Ata', 'Amr ibn Dinar, al-Nakha'i, Qatada, and Hammad ibn Abi Sulayman. This is the fatwa of the jurists of the provinces, including Malik, Abu Hanifa and his companions, al-Thawri, al-Awza'i, al-Shafi'i, Ishaq, and Abu 'Ubayd. Al-Hakam ibn 'Utayba and Dawud differed, stating: He is not granted a waiting period, and she remains his wife. This was also narrated from 'Ali, may Allah be pleased with him, because a woman came to the Prophet (peace and blessings of Allah be upon him) and said: 'O Messenger of Allah, Rifa'a divorced me, making my divorce irrevocable, and I married 'Abd al-Rahman ibn al-Zubayr, and he only has something like the fringe (hudba) of a garment.' He said: 'Do you want to return to Rifa'a? No, not until you taste his sweetness and he tastes your sweetness.' He did not set a period for him. Our position is what was narrated that Umar, may Allah be pleased with him, granted the 'innin a one-year waiting period. Al-Daraqutni narrated this with his chain of transmission from Umar, Ibn Mas'ud, and al-Mughira ibn Shu'ba, and there is no dissenter against them. Abu Hafs narrated it from 'Ali. Furthermore, it is a defect that prevents intercourse, so it establishes the option [of annulment], just like the excision (jabb) of a man and the closure (ratq) of a woman. As for the report, it is not evidence for them.
(1) In the original, there is an addition: "min". (2) Its verification was provided previously on page 53. (3) Extracted by al-Daraqutni in: The Chapter on Mahr, from the Book of Marriage. Sunan al-Daraqutni 3/306, 307. And by Ibn Abi Shayba in: The Chapter on How Long the 'Innin is Granted, from the Book of Marriage. Al-Musannaf 4/206, 207.
باب أجَلِ العِنِّينِ والخَصِىِّ غيرِ المَجْبُوبِ
العنِّينُ: هو العاجزُ عن الإِيلاجِ. وهو مَأْخُوذٌ من عَنَّ. أى: اعْتَرَضَ؛ لأنَّ ذَكَرَهُ يَعِنُّ إذا أرَادَ إِيلاجَه، أى يَعْتَرِضُ، والعَنَنُ الاعْتِراضُ. وقيل: لأنَّه يَعِنُّ لِقُبُلِ المَرْأةِ (١) عن يَمينِه وشِمالِه، فلا يَقْصِدُه. فإذا كان الرجلُ كذلك فهو عَيْبٌ به، ويُسْتَحَقُّ به فَسْخُ النِّكاحِ، بعدَ أن تُضْرَبَ له مُدّةٌ يُخْتَبَرُ فيها، ويُعْلَمُ حالُه بها. وهذا قولُ عمرَ، وعثمانَ، وابنِ مسعودٍ، والمُغِيرةَ بن شُعْبةَ، رَضِىَ اللَّهُ عنهم. وبه قال سعيدُ بن المُسَيَّبِ، وعطاءٌ، وعَمْرُو بن دِينارٍ، والنَّخَعِىُّ، وقتادةُ، وحَمَّادُ بن أبى سُلَيمانَ. وعليه فَتْوى فُقَهاءِ الأمْصارِ، منهم؛ مالكٌ، وأبو حنيفةَ وأصحابُه، والثَّوْرِىُّ، والأوْزَاعىُّ، والشافعىُّ، وإسْحاقُ، وأبو عُبَيْدٍ. وشَذَّ الحَكَمُ بن عُتَيْبةَ، وداودُ، فقالا: لا يُؤَجَّلُ، وهى امْرَأتُه. ورُوِىَ ذلك عن علىٍّ، رَضِىَ اللَّهُ عنه؛ لأنَّ امْرأةً أتَتِ النبىَّ -صلى اللَّه عليه وسلم-، فقالت: يارسولَ اللَّه، إنَّ رِفاعةَ طَلَّقَنِى، فبَتَّ طَلَاقِى، فتزَوَّجْتُ بعبدِ الرحمنِ بن الزُّبَيْرِ، وإنَّما له مثلُ هُدْبةِ الثَّوْبِ، فقال: "تُرِيدِينَ أنْ تَرْجِعِى إلى رِفَاعَةَ؟ لَا حَتَّى تَذُوقِى عُسَيْلَتَهُ، ويَذُوقَ عُسَيْلَتَكِ" (٢). ولم يَضْرِبْ له مُدّةً. ولَنا، ما رُوِىَ أَنَّ عمرَ، رَضِىَ اللَّهُ عنه، أجَّلَ الغِنِّينَ سَنَةً. ورَوَى ذلك الدَّارَقُطْنِىُّ (٣)، بإسْنادِه عن عمرَ، وابنِ مسعودٍ، والمُغِيرةَ بن شُعْبةَ. ولا مُخالِفَ لهم. ورَواه أبو حَفْصٍ عن علىٍّ. ولأنَّه عَيْبٌ يَمْنَعُ الوَطْءَ، فأثْبَتَ الخِيارَ، كالجَبِّ فى الرَّجُلِ، والرَّتْقِ فى المرأةِ، فأمَّا الخَبَرُ، فلا
(١) فى الأصل زيادة: "من".(٢) تقدم تخريجه فى صفحة ٥٣.(٣) أخرجه الدارقطنى، فى: باب المهر، من كتاب النكاح. سنن الدارقطنى ٣/ ٣٠٦، ٣٠٧. وابن أبى شيبة، فى: باب كم يؤجل العنين، من كتاب النكاح. المصنف ٤/ ٢٠٦، ٢٠٧.
