procreate from her, he would not be an Ila' (oath-taker). If the one who takes the oath of Ila' has intercourse in such a way that the circumcision parts meet, the fai'ah is achieved, and the demand is removed from him, even if he does not ejaculate. The master is only asked for permission for coitus interruptus because it harms the slave woman, as it may decrease her value.
Section: If the woman is a minor or insane, they do not have the right to demand; because their speech is not considered valid. Their guardian does not have the right to demand on their behalf; because this is a matter that proceeds from desire, so no one else can stand in their place regarding it. If they are such that intercourse with them is impossible, the duration is not counted against him; because the prevention is from their side. If intercourse with them is possible, and the insane woman regains sanity or the minor reaches puberty before the duration expires, the duration is completed, and then she has the right to demand. If that is after the duration expires, they both have the right to demand on that day; because their right is established, but it was delayed due to the impossibility of demanding it. Al-Shafi'i said: The duration is not set for the minor until she reaches puberty. Abu Hanifah said: The duration is set, whether intercourse is possible or not possible. If it is not possible, he fulfills it with his words; otherwise, she is separated by the expiration of the duration. The ruling according to him is the same for the recalcitrant wife (nashiz), the one with a physical obstruction (ratqa'), the one with a physical barrier (qarna'), and the one who is absent during the duration; because this is a valid Ila', so the duration must necessarily follow it, just like the one with whom he can have intercourse. We say: Her right to intercourse falls away due to the impossibility of having intercourse with her, so the duration set for it must fall away, just as the term of a debt falls away upon its lapse. As for the one with whom he can have intercourse, the duration is set for her; because it is a valid Ila' from someone with whom he can have intercourse, so the duration is set for him like the adult woman. Whenever he intends to harm them by abandoning intercourse, he commits a sin, and it is recommended that it be said to him: Fear Allah, so either perform the fai'ah or divorce, for Allah the Almighty said: "And live with them in kindness." And He, the Almighty, said:
(28) Omitted from: B. (29) Omitted from: the original, M. And in A: "thumma lahuma" (then they both). (30) In the original: "anhu" (from him). (31) In A, B, M: "wa allati" (and she who). (32) In A, B, M: "biha" (with her). (33) Surah al-Nisa': 19.
عنها، أو لا يَسْتَوْلِدُها، لم يكُنْ مُولِيًا، ولو أَنَّ المُولِىَ وَطِئَ بحيثُ يُوجَدُ الِتقاءُ الخِتانَيْنِ، حَصَلَتِ الفَيْئَةُ، وزالتْ عنه المطالَبةُ، وإن لم يُنْزِلْ، وإنَّما استُؤْذِنَ السَّيِّدُ فى العَزْلِ؛ لِأنَّه يَضُرُّ بالأمَةِ، فرُبَّما نَقَصَ قِيمَتَها.
فصل: فإنْ كانت المرأَةُ صغيرةً، أو مَجْنونةً، فليس لهما المُطالَبةُ؛ لِأنَّ قَوْلَهما غيرُ مُعْتَبَرٍ، وليس لِوَلِيِّهما المُطالَبةُ لهما؛ لأنّ هذا طَرِيقُهُ الشَّهْوَةُ، فلا يَقُومُ غيرُهما مَقامَهما فيه (٢٨). فإنْ كانتا مِمَّنْ لا يُمْكِنُ وَطْأُهما، لم يُحْتَسَبْ عليه بالمُدَّةِ؛ لأنَّ المَنْعَ من جِهَتِهِما. وإِنْ كان وَطْأُهُما مُمْكِنًا. فإنْ أفاقَتِ المجنونةُ، أو بَلَغَتِ الصغيرةُ، قَبْلَ انقضاءِ المدَّةِ، تُمِّمَتِ المُدَّةُ، ثم لها (٢٩) المُطالبةُ، وإِنْ كان ذلك بعدَ انْقِضاءِ المُدَّةِ، فلهما المُطالَبةُ يَومَئِذٍ؛ لِأنَّ الحقَّ لهما ثابِتٌ، وإنَّما تَأَخَّر لعدم إمكانِ المُطالَبةِ. وقال الشَّافِعِىُّ: لا تُضْرَبُ المدَّةُ فى الصغيرةِ حتَّى تَبْلُغَ. وقال أبو حَنِيفَةَ: تُضْرَبُ المدَّةُ، سواءٌ أَمْكَنَ الوطْءُ أو لم يُمْكِنِ الوطءُ، فإنْ لم يُمْكِنْ فاءَ بِلِسانِه، وإلَّا بانتْ بانْقِضاءِ المُدَّةِ. وكذلك الحكمُ عندَه (٣٠) فى النَّاشِزِ، والرَّتْقاءِ، والقَرْناءِ، والَّتِى غابَتْ فى المُدَّةِ؛ لأنَّ هذا إيلاءٌ صحِيحٌ، فوجبَ أن تَتَعَقَّبَه المدَّةُ، كالتى يُمْكِنُه جماعُها. ولَنا، أَنَّ حقَّها من الوَطْءِ يسقُطُ بتَعَذُّرِ جماعِها، فوجَبَ أَنْ تَسْقُطَ المُدَّةُ المَضْرُوبةُ له، كما يسْقُطُ أَجَلُ الدَّيْنِ بسُقوطِه. وأمَّا الّتى أمْكَنَه جاعُها، فتُضْرَبُ له المُدَّةُ فى حقِّها؛ لأنَّه إيلاءٌ صحِيحٌ مِمَّنْ يُمْكِنُه جماعُها، فتُضْرَبُ له المُدَّة كالبالِغةِ، ومَتَى (٣١) قَصَدَ الإِضرارَ بهما (٣٢) بتَرْكِ الوطءِ أَثِمَ، ويُستحبُّ أن يُقالَ له: اتَّقِ اللَّهَ فإمَّا أن تَفِئَ، وإمَّا أَنْ تُطَلَّقَ، فإنّ اللَّهَ تعالى قال: {وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ} (٣٣). وقال تعالى:
(٢٨) سقط من: ب.(٢٩) سقط من: الأصل، م. وفى أ: "ثم لهما".(٣٠) فى الأصل: "عنه".(٣١) فى أ، ب، م: "والتى".(٣٢) فى أ، ب، م: "بها".(٣٣) سورة النساء ١٩.
