There is no proof for them in it; for the [waiting] period is only set for him when he confesses [to the condition], and the woman requests that. Neither of these was present. It has been narrated that the man denied it, saying: 'I rub her as one rubs the leather.' Ibn 'Abd al-Barr said: 'It has been established that this was after her divorce, so there is no meaning in setting a period.' This is confirmed by the saying of the Prophet (peace and blessings of Allah be upon him): 'Do you wish to return to Rifa'a?' If it had been before her divorce, the matter would not have been up to her. It is said that she mentioned his weakness and likened it to the fringe of a garment out of exaggeration; therefore, the Prophet (peace and blessings of Allah be upon him) said: 'Until you taste his sweetness,' and the one incapable of intercourse cannot achieve this.
1187 - Issue: He said: (If a woman claims that her husband is an 'innin and cannot reach her, he is granted a one-year waiting period from the time of their litigation. If he does not have intercourse with her during that time, she is given the choice to stay with him or to separate from him. If she chooses to separate from him, it is an annulment (faskh) without divorce (talaq).)
The entirety of this is that if a woman claims her husband is unable to have intercourse with her due to impotence ('unna), he is asked about it. If he denies it and the woman is a virgin, her word is accepted. If she is not a virgin (thayyib), his word is accepted along with his oath, according to the apparent position of the school (al-madhhab), because this is a matter that is not known except from his side, and the principle is soundness. The Qadi said: Is he to be put to an oath or not? There are two views, based on the claim of divorce. If he confesses to the inability, or it is proven by evidence of his confession to it, or he denies it and she requests his oath and he refuses (nakala), his inability is established, and he is granted a one-year waiting period, according to the opinion of the generality of scholars. It is reported from al-Harith ibn Rabi'a that he granted a man a ten-month waiting period. Our position is the statement of those whom we have named among the Companions, and because this inability may be due to impotence or to an illness. Thus, a year was set for him so that the four seasons would pass for him; if it is from dryness, it will vanish in the season of humidity; if it is from humidity, it will vanish in the season of heat; and if it is from a temperamental imbalance, it will vanish in the season of moderation. When the four seasons have passed and the climates have varied for him yet it has not vanished, it is known that it is congenital. It is reported from
(1) Omitted from the original. (2) This is likely al-Harith ibn Abi Rabi'a ibn 'Abd Allah ibn Abi Rabi'a al-Makhzumi, the governor of Ibn al-Zubayr over Basra, nicknamed al-Qabba'. He narrated from Umar, 'Aisha, Umm Salama, and Mu'awiya. See: Usd al-Ghaba 1/391, 392; Siyar A'lam al-Nubala' 4/181.
حُجّةَ لهم فيه؛ فإنَّ المُدّةَ إنما تُضْرَبُ له مع اعْتِرافِه، وطَلَبِ المرأةِ ذلك، ولم يُوجَدْ واحدٌ منهما. وقد رُوِىَ أَنَّ الرجلَ أنْكَرَ ذلك، وقال: إنِّى لأعْرُكُها عَرْكَ الأدِيمِ. وقال ابنُ عبدِ البَرِّ: وقد صَحَّ أَنَّ ذلك كان بعدَ طَلَاقِه، فلا معنى لِضَرْبِ المُدَّةِ. وصَحَّحَ ذلك قولُ النَّبِىِّ -صلى اللَّه عليه وسلم-: "تُرِيدِينَ أن تَرْجِعِى إلى رِفَاعَةَ". ولو كان قبلَ طَلَاقِه لَما كان ذلك إليها. وقيل: إنها ذَكَرَتْ ضَعْفَه، وشَبَّهَتْه بهُدْبةِ الثَّوْبِ مُبالغةً، ولذلك قال النبىُّ -صلى اللَّه عليه وسلم-: "حَتَّى تَذُوقِى عُسَيْلَتَهُ" والعاجِزُ عن الوَطْءِ لا يَحْصُلُ منه ذلك.
١١٨٧ - مسألة؛ قال: (وَإِذَا ادَّعَتِ الْمَرْأَةُ أَنَّ زَوْجَهَا عِنِّينٌ لَا يَصِلُ إِلَيْهَا، أُجِّلَ سَنَةً مُنْذُ تَرَافُعِهِ، فَإِنْ لَمْ يُصِبْها فِيهَا، خُيِّرَتْ فِى الْمُقَامِ مَعَهُ أَوْ فِرَاقِهِ، فإِنِ اخْتَارَتْ فِرَاقَهُ، كَانَ ذلِكَ فَسْخًا بِلَا طَلَاقٍ)
وجملةُ ذلك أَنَّ المرأةَ إذا ادَّعَتْ عَجْزَ زَوْجِها عن وَطْئِها لِعُنَّةٍ، سُئِلَ عن ذلك، فإن أنْكَرَ والمرأةُ عَذْراءُ، فالقولُ قولُها، وإن كانت ثَيِّبًا، فالقولُ قولُه مع يَمِينِه. فى ظاهرِ المَذْهبِ؛ لأنَّ هذا أمْرٌ (١) لا يُعْلَمُ إِلَّا من جِهَتِه، والأَصْلُ السَّلامةُ. وقال القاضى: هل يُسْتَحْلَفُ أو لا؟ على وَجْهَيْنِ، بناءً على دَعْوَى الطَّلاقِ. فإن أقَرَّ بالعَجْزٍ، أو ثَبَتَ ببَيِّنةٍ على إقْرارِه به، أو أنْكَرَ وطَلَبَتْ يَمِينَه فنَكَلَ، ثَبَتَ عَجْزُه، ويُؤَجَّلُ سَنَةً. فى قولِ عامَّةِ أهلِ العلمِ. وعن الحارِث بن رَبِيعةَ (٢)، أنَّه أجَّلَ رَجُلًا عَشرةَ أشْهُرٍ. ولَنا، قولُ مَنْ سَمَّيْنا من الصَّحابةِ، ولأنَّ هذا العَجْزَ قد يكونُ لِعُنَّةٍ، وقد يكون لِمَرَضٍ، فضُرِبَتْ له سَنةً لِتَمُرَّ به الفُصُولُ الأرْبعةُ، فإن كان من يُبْسٍ زال فى فَصْلِ الرُّطُوبةِ، وإن كان من رُطُوبةٍ زال فى فَصْلِ الحَرارةِ، وإن كان من انْحِرافِ مِزَاجٍ زال فى فَصْلِ الاعْتِدالِ. فإذا مَضَتِ الفصولُ الأربعةُ، واخْتَلَفَتْ عليه الأهْوِيةُ فلم تَزُلْ، عُلِمَ أنَّه خِلْقةٌ. وحُكِىَ عن
(١) سقط من: الأصل.(٢) لعله الحارث بن أبى ربيعة بن عبد اللَّه بن أبى ربيعة المخزومى، عامل ابن الزبير على البصرة، ويلقب القباع. حدث عن عمر وعائشة وأم سلمة ومعاوية. انظر: أسد الغابة ١/ ٣٩١، ٣٩٢، سير أعلام النبلاء ٤/ ١٨١.
