intention," or if the Persian speaker says that in his Ila' in Persian, it is not accepted in terms of the legal ruling, because it contradicts the manifest situation.
Section: The period of Ila' is the same for free men and slaves, Muslims and non-Muslim subjects (ahl al-dhimma). There is no difference between a free woman and a slave woman, a Muslim woman and a non-Muslim subject, or a young girl and an adult woman, according to the apparent position of the Madhhab. This is the view of al-Shafi'i and Ibn al-Mundhir. From Ahmad, there is another report that the period of Ila' for slaves is two months. This is the preference of Abu Bakr and the view of 'Ata', al-Zuhri, Malik, and Ishaq, because they are treated as half in terms of divorce and the number of permissible spouses, so they are the same regarding the duration of Ila'. Al-Hasan and al-Sha'bi said: His Ila' regarding a slave woman is two months, and regarding a free woman is four. Al-Sha'bi said: The Ila' of a slave woman is half the Ila' of a free woman. This is the view of Abu Hanafi, because according to him, final separation (baynunah) is attached to it, so it differs based on servility and freedom, like divorce. Also, because it is a duration whose beginning is established by the husband's word, it is necessary that it differ based on the woman's status of servility or freedom, like the waiting period ('iddah). Our position is the generality of the verse, and because it is a duration designated for intercourse, so servility and freedom are equal in it, like the duration for impotence ('unnah). We do not concede that final separation is attached to it; furthermore, that is invalidated by the duration of impotence, and it differs from the duration of the waiting period, because the waiting period is built upon completeness, evidenced by the fact that purification (istibra') is attained with a single menstrual cycle. As for the duration of Ila', the enjoyment of a free woman is greater, and it would be appropriate that the demand for her precede the demand for a slave woman. The right over a free man regarding enjoyment is greater than it is over a slave, so increasing the demand upon the slave over the free man is not permissible.
1299 - Issue: He said: "Then when four months have passed, and she has raised the matter to the judge, he is commanded to perform restitution (fay'ah), and restitution is sexual intercourse."
The gist of this is that the person who performed Ila' waits for four months, as Allah Almighty commanded, and he is not demanded to perform intercourse
(96) In B and M: "And it differs". (1) In B and M: "Restitution (al-fay'ah)". (2) Omitted from M.
قَصْدٍ. أو قال ذلك العَجَمِىُّ فى إيلائِه بالعَجَمِيَّةِ، لم يُقْبَلْ فى الحُكمِ؛ لأنَّه خلافُ الظَّاهِرِ.
فصل: ومُدَّةُ الإِيلاءِ فى حقِّ الأَحْرارِ والعَبِيدِ والمُسلمين وأهلِ الذِّمَّةِ سواءٌ، ولا فَرْقَ بين الحُرَّةِ والأَمةِ، والمُسْلِمَةِ والذِّمِّيَّةِ، والصَّغيرَةِ والكَبيرةِ، فى ظاهِرِ المذهبِ. وهو قَوْلُ الشَّافِعِىِّ، وابنِ المُنْذِرِ. وعن أحمدَ، روايةٌ أُخْرَى، أَنَّ مُدَّةَ إيلاءِ العَبِيدِ شَهْرانِ. وهو اختيارُ أبى بكرٍ. وقَوْلُ عَطاءٍ، والزُّهْرِىِّ، ومَالِكٍ، وإسْحاقَ؛ لأنَّهم على النِّصْفِ فى الطَّلاقِ، وعَدَدِ المَنْكوحاتِ، فكذلك فى مُدَّةِ الإِيلاءِ. وقال الحسنُ، والشَّعْبِىُّ: إيلاؤُه من الأَمَةِ شَهْرانِ، ومن الحُرَّةِ أرْبَعَةٌ. وقال الشَّعْبِىُّ: إيلاءُ الأَمَةِ نِصْفُ إيلاءِ الحُرَّةِ. وهذا قَوْلُ أبى حَنِيفَةَ؛ لأنَّ ذلك تَتَعلَّقُ به البَيْنُونَةُ عندَه، فاخْتَلَفَ (٩٦) بالرِّقِّ والحُرِّيَّةِ كالطَّلاقِ، ولِأنَّها مدةٌ يَثْبُتُ ابتِداؤُها بقولِ الزَّوجِ، فوَجَبَ أَنْ يَخْتلفَ بِرِقِّ المرأةِ وحُرِّيَّتِها، كمُدَّةِ العِدَّةِ. ولَنا، عُمومُ الآيةِ، ولأنَّها مدَّةٌ ضُرِبَتْ لِلْوَطْءِ، فاستَوَى فيها الرِّقُّ والحُرِّيَّةُ، كمُدَّة العُنَّةِ، ولا نُسَلِّمُ أنّ البَيْنُونَةَ تَتَعَلَّقُ بها، ثم يَبْطُل ذلك بمُدَّة العُنَّةِ، ويُخالِفُ مُدَّة العِدَّةِ؛ لِأنَّ العدَّة مَبْنِيَّةٌ على الكَمالِ، بدليلِ أَنَّ الاسْتِبْراءَ يَحْصُلُ بِقُرْءٍ واحِدٍ، وأمَّا مدَّةُ الإِيلاءِ فإنَّ الِاسْتِمْتاعَ بالحُرَّةِ أكثرُ، وكان يَنْبَغى أَنْ تَتَقَدَّمَ مُطالَبَتُها مُطالَبَةَ الأَمَةِ، والحقُّ على الحُرِّ فى الاسْتِمْتاعِ أكْثَرُ منه على العَبْدِ، فلا تَجُوزُ الزِّيادةُ فى مُطالَبَةِ العَبْدِ عليهِ.
١٢٩٩ - مسألة؛ قال: (فإِذَا مَضَتْ أرْبَعَةُ أشْهُرٍ، وَرَافَعَتْه، أُمِرَ بِالْفَيْئَةِ (١)، والْفَيْئَةُ الْجِماعُ)
وجملةُ ذلك أَنَّ المُولِىَ يتربَّصُ أربعةَ أشهرٍ، كما أمَرَ اللَّهُ تعالى، ولا يُطالَبُ بالوَطْءِ (٢)
(٩٦) فى ب، م: "واختلف".(١) فى ب، م: "الفيئة".(٢) سقط من: م.