and the young girl who is capable of intercourse, and they are all the same regarding the division. This is the opinion of Malik, al-Shafi'i, and the People of Opinion (Ashab al-Ra'y), and we do not know of any disagreement among others besides them. The same applies to the woman whom he has declared as zihar-prohibited (dhihar); because the purpose is providing shelter, residence, and companionship, and this is achieved for them. As for the insane woman, if there is no fear of harm from her, she is like the healthy woman. If there is fear of harm from her, there is no division due to her; because he is not safe from her regarding himself, nor is there companionship gained for her or through her.
Section: The division of initiation (qasm al-ibtida') is mandatory, meaning that if he has one wife, it is incumbent upon him to spend the night with her for one night out of every four nights, provided there is no excuse. If he has multiple wives, each of them has one night out of every four. This is the opinion of al-Thawri and Abu Thawr. Al-Qadi said in "al-Mujarrad": The division of initiation is not mandatory, unless he abandons intercourse persistently. If he abandons it without being persistent, then neither division nor intercourse is incumbent upon him; because Ahmad said: If a man reaches his wife once, it is nullified that he is impotent (innin), meaning he is not granted a waiting period. Al-Shafi'i said: The division of initiation is never mandatory; because the division is for his own right, so it is not incumbent upon him. Our evidence is the statement of the Prophet (peace and blessings of Allah be upon him) to 'Abd Allah ibn 'Amr ibn al-'As: "O 'Abd Allah, have I not been informed that you fast the day and stay up the night?" I said: Yes, O Messenger of Allah. He said: "Do not do that; fast and break your fast, pray at night and sleep. For your body has a right over you, your eye has a right over you, and your wife has a right over you." Agreed upon. Thus, he informed that the wife has a right over him. The story of Ka'b ibn Sur has become famous.
(12) The letter waw (wa) was omitted from: B, M. (13) In B, M: "yut'a". (14) Reported by al-Bukhari, in: The Chapter: "Haddathana 'Ali ibn 'Abd Allah," from the Book of Tahajjud; and in: The Chapter: "The Right of the Guest in Fasting," and the Chapter: "The Right of the Body in Fasting," from the Book of Fasting. And in: The Chapter: "Your Wife Has a Right Over You," from the Book of Marriage; and in: The Chapter: "The Right of the Guest," from the Book of Etiquette. Sahih al-Bukhari 2/68, 3/51, 7/40, 41, 8/38. And by Muslim, in: The Chapter: "The Prohibition of Perpetual Fasting for One Who Is Harmed by It, or Misses a Right, or Does Not Break the Fast on the Two 'Eids and Tashriq Days, and the Explanation of the Details of Fasting One Day and Breaking Fast the Next," from the Book of Fasting. Sahih Muslim 2/812, 813. It was also reported by Abu Dawud, in: The Chapter: "On Perpetual Voluntary Fasting," from the Book of Fasting. Sunan Abi Dawud 1/565. And by al-Nasa'i, in: The Chapter: "Fasting One Day and Breaking Fast the Next, and Mentioning the Differences in Wording of the Transmitters Regarding the Hadith of 'Abd Allah ibn 'Amr," from the Book of Fasting. Al-Mujtaba 4/180.
والصَّغِيرةِ (١٢) المُمْكِنِ وَطْؤُها، وكلُّهنَّ سَواءٌ فى القَسْمِ. وبذلك قال مالكٌ، والشَّافعىُّ، وأصحابُ الرَّأْى، ولا نعلمُ عن غيرِهم خلافَهم. وكذلك التى ظاهرَ منها؛ لأنَّ القَصْدَ الإِيوَاءُ والسَّكَنُ والأُنْسُ، وهو حاصلٌ لَهُنَّ، وأمَّا المَجْنُونةُ، فإن كانتْ لا يُخافُ منها، فهى كالصَّحِيحةِ، وإِنْ خافَ منها، فلا قَسْمَ لها؛ لأنَّه لا يَأْمَنُها على نفسِه، ولا يَحْصُلُ لها أُنسٌ ولا بها.
فصل: ويجبُ قَسْمُ الابتداءِ، ومَعْناه أَنَّه إذا كانت له امرأةٌ، لَزِمَه المَبيتُ عندَها ليلةً مِن كلِّ أربعِ ليالٍ، ما لم يكُنْ عُذْرٌ، وإن كان له نِسَاءٌ فلكلِّ واحدةٍ منهن لَيْلَةٌ مِن كلِّ أربع. وبه قال الثَّوْرِىُّ، وأبو ثَوْرٍ. وقال القاضى، فى "المُجَرَّدِ": لا يجبُ قسمُ الابتداءِ، إلَّا أن يَترُكَ الوَطْءَ مُصِرًّا، فإنْ ترَكَه غيرَ مُصِرٍّ لم يلزمْه قَسْمٌ، ولا وَطْءٌ (١٣)؛ لأنَّ أحمدَ قال: إذا وصلَ الرَّجلُ إلى امرأتِه مَرَّةً، بَطَلَ أن يكونَ عِنِّينًا. أى لا يُؤَجَّلُ. وقال الشَّافعىُّ: لا يجبُ قَسْمُ الابْتداءِ بحالٍ؛ لأنَّ القَسْمَ لحقِّه، فلم يجبْ عليه. ولَنا، قولُ النَّبِىِّ -صلى اللَّه عليه وسلم-، لعبدِ اللَّهِ بن عمرِو بنِ العاصِ: "يَا عَبْدَ اللَّهِ، أَلَمْ أُخْبَرْ أنَّكَ تَصُوْمُ النَّهَارَ، وَتَقُومُ اللَّيْلَ؟ " قلتُ: بلَى يا رسولَ اللَّهِ. قال: "فَلَا تَفْعَلْ، صُمْ وَأفْطِرْ، وَقُمْ وَنَمْ؛ فَإِنَّ لِجَسَدِكَ عَلَيْكَ حَقًّا، وَإِنَّ لِعَيْنِكَ عَلَيْكَ حَقًّا، وَإِنَّ لِزَوْجِكَ عَلَيْكَ حَقًّا". مُتَّفَقٌ عليه (١٤). فأخْبَرَ أَنَّ للمرأةِ عليه حقًّا. وقد اشْتَهَرَتْ قصةُ كعبِ بنِ
(١٢) سقطت الواو من: ب، م.(١٣) فى ب، م: "يوطء".(١٤) أخرجه البخارى، فى: باب حدثنا على بن عبد اللَّه، من كتاب التهجد، وفى: باب حق الضيف فى الصوم، وباب حق الجسم فى الصوم، من كتاب الصوم. وفى: باب لزوجك عليك حق، من كتاب النكاح، وفى: باب حق الضيف، من كتاب الأدب. صحيح البخارى ٢/ ٦٨، ٣/ ٥١، ٧/ ٤٠، ٤١، ٨/ ٣٨. ومسلم، فى: باب النهى عن صوم الدهر لمن تضرر به أو فوَّت به حقا أو لم يفطر العيدين والتشريق وبيان تفصيل صوم يوم وإفطار يوم، من كتاب الصيام. صحيح مسلم ٢/ ٨١٢، ٨١٣.كما أخرجه أبو داود، فى: باب فى صوم الدهر تطوعا، من كتاب الصوم. سنن أبى داود ١/ ٥٦٥. والنسائى، فى: باب صوم يوم وإفطار يوم وذكر إختلاف ألفاظ الناقلين فى ذلك لخبر عبد اللَّه بن عمرو فيه، من كتاب الصيام. المجتبى ٤/ ١٨٠.
