It has been narrated from Malik that he may do so without drawing lots, but this is not correct. For Aisha narrated that the Prophet (peace and blessings of Allah be upon him) would, when he intended to travel, draw lots among his wives, and whichever of them her share fell to, he would take her out with him. Agreed upon. This is because traveling with some of them without drawing lots constitutes a preference for her and an inclination toward her, which is not permissible without drawing lots, just as beginning with her in the rotation is not. If he wishes to travel with more than one, he must also draw lots; Aisha narrated that the Prophet (peace and blessings of Allah be upon him) would, when he departed, draw lots among his wives, and the lot fell to Aisha and Hafsa. Narrated by al-Bukhari. Whenever he travels with more than one, he must treat them equally just as he treats them equally while at home, and he is not required to compensate the ones who remained behind after his return. This is the meaning of al-Khiraqi’s statement: "And when he arrives, he begins the rotation of division among them." This is the opinion of the majority of scholars. It has been narrated from Dawud that he must compensate, due to the saying of Allah the Almighty: {Do not incline completely [toward one]} (Quran 4:129). Our view is that Aisha did not mention any compensation in her hadith, and because this wife whom he took on the journey endures the hardships of travel in exchange for the companionship she received; she does not receive the same amount of companionship that is obtained at home. If he were to compensate those who remained behind, he would have inclined completely toward the traveler. However, if he travels with one of them without drawing lots, he has sinned and must compensate the others after his journey. This is what al-Shafi'i stated. Abu Hanifa and Malik said: He does not compensate, because the division at home is not equivalent to the division during travel, so compensation is impossible. Our view is that he singled one of them out for a period in a manner that subjects him to suspicion, so compensation became incumbent upon him, just as if he were at home. Once this is established, it follows that he is not obligated to compensate for the entire period; he should only compensate for the time he spent with her, such as nights and similar stays. As for the time spent traveling, she received nothing from it but fatigue and hardship. If he were to grant a night and intimacy to those who remained behind as a substitute for that, he would have inclined completely.
(1) Its takhrij (authentication/referencing) has been previously mentioned in 9/430. (2) In: Chapter on drawing lots among wives when intending to travel, from the Book of Marriage. Sahih al-Bukhari 7/43. See the takhrij of the previous hadith. (3) Surah al-Nisa 129. (4) In the original manuscript: "lahu" (for him).
وحُكِىَ عن مالكٍ، أَنَّ له ذلك مِن غيرِ قُرْعةٍ. وليس بصَحِيحٍ، فإنَّ عائشةَ رَوَتْ أَنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- كان إذا أرادَ سفرًا، أقْرَعَ بين نِسائِه، وأيَّتُهُنَّ خَرَجَ سَهْمُها، خرَجَ بها معَه. مُتَّفَقٌ عليه (١). ولأنَّ فى المُسافَرةِ ببعْضهِنَّ من غيرِ قُرْعةٍ تفْضيلًا لها، ومَيْلًا إليها، فلم يَجُزْ بغيرِ قُرْعةٍ، كالبدايةِ بها فى القَسْمِ. وإن أحَبَّ المُسافرةَ بأكثرَ من واحدةٍ، أقْرَعَ أيضًا، فقد رَوَتْ عائشةُ، أَنَّ النَّبِىَّ -صلى اللَّه عليه وسلم-، كان إذا خرَجَ أقْرَعَ بين نِسائِه، فصارتِ القُرْعةُ لعائشةَ وحَفْصةَ. رَوَاه البُخارِىُّ (٢). ومتى سافَرَ بأكثرَ مِن واحدةٍ، سَوَّى بينهُنَّ كما يُسوِّى بينهنَّ فى الحَضَرِ، ولا يَلْزمُه القضاءُ للحاضِراتِ بعدَ قُدومِه. وهذا معنى قولِ الْخِرَقِىِّ: "فإذا قَدِمَ ابْتدأَ القَسْمَ بينهنَّ". وهذا قولُ أكثرِ أهلِ العلمِ. وحُكِى عن داودَ أنَّه يَقْضِى؛ لقولِ اللَّهِ تعالى: {فَلَا تَمِيلُوا كُلَّ الْمَيْلِ} (٣). ولَنا، أَنَّ عائشةَ لم تذْكُرْ قضاءً فى حديثِها، ولأنَّ هذه التى سافرَ بها يَلْحقُها مِن مَشَقَّةِ السَّفَرِ بإزاءِ ما حصَلَ لها مِنَ السَّكَنِ، ولا يحصُلُ لها من السَّكَنِ مثلُ ما يحْصُلُ فى الحَضَرِ، فلو قَضَى للحاضراتِ، لَكان قد مالَ على المُسافِرةِ كلَّ المَيْلِ، لكن إن سافرَ بإحْداهُنَّ بغيرِ قُرْعةٍ، أثِمَ، وقَضَى للبواقى بعدَ سَفَرِه. وبهذا قال الشَّافعىُّ. وقال أبو حنيفةَ، ومالكٌ: لا يَقْضِى؛ لأنَّ قَسْمَ الحَضَرِ ليس بمثلٍ لقَسْمِ السَّفَرِ، فيتعذَّرُ القضاءُ. وَلنا، أنَّه خَصَّ بعضَهُنَّ بمُدَّةٍ، على وَجْهٍ تلحقُه التُّهْمةُ فيه، فلَزِمَه القضاءُ، كما لو كان حاضرًا. إذا ثبتَ هذا، فينْبَغِى أن لا يَلْزَمَه قضاءُ المُدَّةِ، وإنَّما يقْضِى منها ما أقامَ منها معها بمَبِيتٍ ونحوِه، فأمَّا زمانُ السَّيْرِ، فلم يحْصُلْ لها (٤) منه إِلَّا التَّعَبُ والمشقَّةُ، فلو جَعلَ للحاضرةِ فى مُقابَلةِ ذلك مَبِيتًا عندَها، واسْتِمْتاعًا بها، لَمالَ كلَّ المَيْلِ.
فصل: إذا خرَجتِ القُرْعةُ لإحْداهُنَّ، لم يجبْ عليه السَّفْرُ بها، وله تَركُها والسَّفَرُ
(١) تقدم تخريجه، فى: ٩/ ٤٣٠.(٢) فى: باب القرعة بين النساء إذا أراد السفر، من كتاب النكاح. صحيح البخارى ٧/ ٤٣. وانظر تخريج الحديث السابق.(٣) سورة النساء ١٢٩.(٤) فى الأصل: "له".
