Al-Qadi and some of the companions of Al-Shafi'i stated: It is not dissolved with respect to those who remain. We argue that it is a single oath which he has broken, so its ruling has lapsed, just as if he had sworn regarding one woman. Furthermore, since it is a single oath, if he breaks it once, it is impossible to break it a second time; therefore, he no longer remains prevented from having intercourse with those who remain by virtue of the oath, and thus the Ila' does not persist, like other oaths that he has broken. In those situations where we have stated he is a Muli with respect to all of them, if they all demand restitution (fay'), he is granted a period of respite (waqf) for all of them. If they demand it at different times, there are two narrations: The first is that he is granted a period of respite for all of them at the time of the first one's demand. Al-Qadi said: This is the apparent view of Ahmad. The second is that he is granted a period of respite for each one of them at the time of her demand. This was chosen by Abu Bakr, and it is the school of Al-Shafi'i. Thus, when the period is granted for the first, it is [also] granted for the second. If he divorces her, the period is granted for the third. If he divorces her, the period is granted for the fourth. Likewise, the death of any of them does not prevent him from being granted a period for the other; because his oath has not been dissolved, and his Ila' remains due to his lack of intercourse with them. If he has intercourse with one of them while the period is being granted to her, or before it, his oath is dissolved and the ruling of Ila' falls away for those remaining, as we have stated. According to the view of Al-Qadi and those who agree with him, a period is granted for those remaining, just as if he had divorced the one for whom the period was granted.
Section: If he says, "Whenever I have intercourse with any one of you, your co-wives are divorced," then if we say that this is not an Ila', there is no further discussion. If we say it is an Ila', he is a Muli with respect to all of them; because he cannot have intercourse with any one of them except by divorcing her co-wives. Therefore, a period is granted for them. If he makes restitution to one, he divorces her co-wives. If the divorce is irrevocable (ba'in), the Ila' is dissolved; because he is no longer prevented from having intercourse with her by virtue of his oath. If it is revocable (raj'i) and he then revokes the divorce, the ruling of Ila' remains regarding them; because he cannot have intercourse with one of them except by divorcing her co-wives.
(61) In the original: "yaminihi" (his oath). (62) In the original: "yakun" (he is). (63) In MS M there is an addition: "wa tallaqaha wa" (and he divorced her and). (64) In MS B there is an addition: "fi haqqihinna" (regarding them).
وقال القاضى، وبعضُ أَصْحابِ الشَّافِعِىِّ: لا تَنْحَلُّ فى الباقِياتِ. ولَنا، أنَّها يَمِينٌ (٦١) واحِدَةٌ حَنِثَ فِيها، فسَقَطَ حُكْمُها، كما لو حَلَفَ على واحِدَةٍ، ولِأنَّ اليَمِينَ الواحِدَةَ إِذا حَنِثَ فِيها مَرَّةً، لم يُمْكِنِ الحِنْثُ فيها مَرَّةً أُخْرَى، فلم يَبْقَ مُمْتَنِعًا مِنْ وَطْءِ الباقِياتِ بِحُكْمِ اليَمِينِ، فلم يَبْقَ الإِيلاءُ كسائِرِ الأَيْمانِ التى حَنِثَ فيها، وفى هذه المَواضِعِ التى قُلْنَا بِكَوْنِه (٦٢) مُولِيًا مِنْهُنَّ كُلِّهنَّ إِذا طالَبْنَ كُلُّهُنَّ بالفَيْئَةِ، وُقِفَ لهنَّ كُلِّهِنَّ، وإِنْ طالَبْنَ فى أوْقاتٍ مُخْتَلِفَةٍ ففيه رِوايَتانِ؛ إحْداهما، يُوقَفُ لِلْجَمِيعِ وَقْتَ مُطالَبَةِ أُولاهُنَّ. قال القاضى: وهو ظاهِرُ كلامِ أحمدَ. والثَّانِيَةُ، يُوقَفُ لِكُلِّ واحِدَةٍ مِنْهُنَّ عندَ مُطالَبَتِها. اخْتارَهُ أبو بكرٍ. وهو مذهبُ الشَّافِعِىِّ، فإذا وُقِفَ لِلْأُولَى (٦٣)، وُقِفَ لِلثَّانِيَةِ، فإِنْ طَلَّقَها، وقِفَ للثَّالِثَةِ، فإِنْ طَلَّقَها، وُقِفَ لِلرَّابعَةِ. وكذلك مَن مات مِنْهُنَّ، لم يَمْنَعْ مِنْ وَقْفِه لِلْأُخْرَى؛ لأنَّ يَمِينَه لم تَنْحَلَّ، وإيلاؤُه باقٍ؛ لِعَدَمِ حِنْثِه فيهنَّ. وإِنْ وَطِئَ إِحْداهُنَّ حِينَ وُقِفَ لها، أو قَبْلَه، انْحَلَّتْ يَمِينُه، وسَقَطَ حُكْمُ الإِيلاءِ فى الباقِياتِ، على ما قُلْناه. وعلى قَوْلِ القاضى، ومَنْ وَافَقَه: يُوقَفُ لِلباقِياتِ، كما لو طَلَّقَ التى وُقِفَ لها.
فصل: فإنْ قال: كُلَّما وَطِئْتُ واحِدَةً مِنْكُنَّ فضَرائِرُها طَوالِقُ. فإنْ قُلْنا: ليس هذا بإيلاءٍ. فلا كلام. وَإِنْ قُلْنا: هو إِيلاءٌ. فهو مُولٍ مِنْهُنَّ جَمِيعًا؛ لأنَّه لا يُمْكِنُه وَطْءُ واحِدَةٍ مِنْهُنَّ إِلَّا بِطَلاقِ ضَرائِرِها، فيُوقَفُ لَهُنَّ، فإِنْ فاءَ إلى وَاحِدَةٍ، طَلَّقَ ضَرائِرَها، فإنْ كان الطَّلاقُ بائِنًا، انْحَلَّ الإِيلاءُ (٦٤)؛ لأنَّه لم يَبْقَ مَمْنُوعًا مِن وَطْئِها بحُكْمِ يَمِينِه. وإِنْ كانْ رَجْعِيًّا، فراجَعَهُنَّ، بَقِىَ حُكْمُ الإِيلاءِ فى حَقِّهِنَّ؛ لأَنَّه لا يُمْكِنُه وَطْءُ واحِدَةٍ
(٦١) فى الأصل: "يمينه".(٦٢) فى الأصل: "يكون".(٦٣) فى م زيادة: "وطلقها و".(٦٤) فى ب زيادة: "فى حقهن".