it is attached to a condition, and it includes the choice for her; so whenever one of them converts, it is a choice for her, and she is divorced by his divorce. The second [opinion] is that it is not valid, because divorce includes the choice, and it is not valid to attach the choice to a condition.
Section: If he converts to Islam, then assumes the state of ihram for Hajj or 'Umrah, and then they convert, he has the right of choice; because the choice is a continuation of the marriage and a specification of the wife, and it is not an initiation of it. Al-Qadi said: He does not have the right of choice. This is the apparent view of the Madhhab of Al-Shafi'i. Our view is that it is a continuation of a marriage for which the consent of the woman, a guardian (wali), or witnesses is not required, nor is a dowry (mahr) renewed by it, so it is permissible for him while in the state of ihram, like a return (raj'ah) [to a revocable divorce].
Section: If they convert with him, and then they die before his choice, he has the right to choose four from among them, and thus he is entitled to their inheritance; he does not inherit from the remainder, because they are not his wives. If some of them die, he has the right to choose from the living, and he has the right to choose from the deceased. Likewise, if some of them convert and then die, and then the remainder convert, he has the right to choose from all of them; if he chooses the deceased, he is entitled to their inheritance because they died while they were his wives, and if he chooses others than them, he has no inheritance from them because they are strangers (ajnabiyyat). If the remainder do not convert, the marriage is binding regarding the deceased, and he is entitled to their inheritance. If he had intercourse with all of them before their conversion, and then they converted, and he chose four of them, they are entitled to nothing but the specified dowry (al-musamma) because they are wives, and the others are entitled to the specified dowry from the first contract, and the dowry of the equal (mahr al-mithl) for the second act of intercourse, because they are strangers. If he had intercourse with them after their conversion, then the ones he had intercourse with first are the ones chosen, the remainder are strangers, and the ruling regarding the dowry is as we have mentioned.
1168 - Issue: He said: (And if he converts to Islam and he has two sisters, he chooses one of the two.) This is the opinion of Al-Hasan, Al-Awza'i, Al-Shafi'i, Ishaq, and Abu 'Ubayd. And Abu Hanifa said:
(42) In A, B, and M: "the marriage". (43) In M: "the wife; it is not an initiation". (44) Omitted from the original. (45) In the copies: "is not".
بالشَّرْطِ، ويتَضَمّنُ الاخْتِيارَ لها، فكلَّما أسلمتْ واحدةٌ كان اختِيارًا لها، وتَطْلُقُ بطَلاقِه. والثانى، لا يَصِحُّ؛ لأنَّ الطَّلاقَ يتضَمَّنُ الاخْتِيارَ، والاختيارُ لا يصحُّ تعْليقُه بالشَّرْطِ.
فصل: وإذا أسْلَم، ثم أحْرَمَ بحجٍّ أو عُمْرةٍ، ثم أَسْلَمْنَ، فله الاختيارُ؛ لأنَّ الاخْتيارَ اسْتِدامةٌ للنِّكاحِ (٤٢)، وَتَعْيِينٌ [للمَنْكوحةِ، وليس بابْتِداءٍ] (٤٣) له. وقال القاضى: ليس له الاختيارُ. وهو ظاهرُ مذهبِ الشافعىِّ. ولَنا، أنَّه اسْتدامةُ نِكاحٍ، لا يُشْتَرطُ له رِضاءُ المرأةِ، ولا وَلِىٌّ، ولا شُهُودٌ، ولا يَتَجَدّدُ به مَهْرٌ، فجازَ له (٤٤) فى الإِحْرامِ، كالرَّجْعةِ.
فصل: وإذا أسْلَمْنَ معه، ثم مِتْنَ قبلَ اخْتِيارِه، فله أن يخْتارَ منهنَّ أرْبَعًا، فيكونَ له مِيرَاثُهُنَّ، ولا يَرِثُ الباقياتِ؛ لأنَّهنَّ لَسْنَ (٤٥) بزَوْجاتٍ له. وإن مات بعضُهنَّ، فله الاختيارُ من الأَحْياءِ، وله الاخْتيارُ من الميِّتاتِ. وكذلك لو أسْلَم بعضُهنَّ فمِتْنَ، ثم أسْلَم الْبواقِى، فله الاخْتيارُ من الجميعِ، فإن اخْتارَ المَيِّتاتِ، فله مِيراثُهُنَّ؛ لأنَّهُنَّ مِتْنَ وهُنَّ نِساؤُه، وإن اختارَ غيرَهُنَّ، فلا مِيراثَ له منهنَّ؛ لأنَّهنَّ أجْنَبِيَّاتٌ. وإن لم يُسْلِم البواقِى، لَزِمَ النِّكاحُ فى الْمَيِّتاتِ، وله مِيراثُهُنَّ. فإن وَطِئَ الجميعَ قبلَ إسْلامِهِنَّ، ثم أسْلَمْنَ، فاختارَ أرْبعًا منهنَّ، فليس لهنَّ إلَّا المُسَمَّى؛ لأنَّهُنَّ زَوْجاتٌ، ولسائِرِهنَّ المُسَمَّى بالعَقْدِ الأوَّلِ، ومَهْرُ المِثْلِ للوَطْءِ الثانى؛ لأنَّهُنَّ أجْنبِيَّاتٌ. وإن وَطِئَهُنَّ بعدَ أسْلامِهِنَّ، فالمَوْطوءاتُ أوَّلًا هُنَّ المُخْتاراتُ، والبواقِى أجْنبِيَّاتٌ، والحكمُ فى المَهْرِ على ما ذكَرْناه.
١١٦٨ - مسألة؛ قال: (ولَوْ أسْلَمَ وتَحْتَهُ أُخْتَانِ، اخْتَارَ مِنْهُمَا وَاحِدةٌ)
هذا قولُ الحسنِ، والأوْزَاعىِّ، والشافعىِّ، وإسحاقَ، وأبى عُبَيْدٍ. وقال أبو حنيفةَ
(٤٢) فى أ، ب، م: "النكاح".(٤٣) فى م: "المنكوحة فليس ابتداء".(٤٤) سقط من: الأصل.(٤٥) فى النسخ: "ليس".
