itself; because the drawing of lots does not create an obligation, but merely identifies who is entitled to priority. If he wishes to travel with someone else, it is not permissible because she was specifically designated by the lots, so it is not permissible to deviate from her to another. If she gifts her right to that to another, it is permissible if the husband consents; because the right belongs to her, so her gifting it to him is valid, just as if she had gifted her night while at home. It is not permissible without the husband's consent, for the reasons we mentioned regarding the gifting of the night while at home. If she gifts it to the husband or to all of them, it is permissible. If she refuses to travel with him, her right is forfeited if the husband consents; and if he refuses, he has the right to compel her to travel with him, for reasons we have mentioned. If he consents to that, he restarts the drawing of lots among the remaining wives. If all the wives consent to the travel of one of them with him without drawing lots, it is permissible; because the right belongs to them, unless the husband does not consent and desires someone other than the one they agreed upon, in which case it reverts to the drawing of lots. There is no difference in all that we have mentioned between long and short travel, due to the generality of the report and its meaning. The Qadi mentioned a second possibility: that he compensates the others in short travel, because it is in the status of residency, which is an opinion held by the companions of al-Shafi'i. Our view is that he traveled with her by drawing lots, so he does not compensate, just as in long travel. If it were in the status of residency, it would not be permissible to travel with one of them to the exclusion of the other, just as it is not permissible to single out one of them for rotation to the exclusion of another. Whenever he travels with one of them by drawing lots, then changes his mind and extends the journey, such as traveling to Jerusalem and then deciding to continue to Egypt, he may take her with him; because it is a single journey for which he had already drawn lots. If he stays in a town for the duration of twenty-one prayers or less, it is not counted against him; because he is in the status of traveling, and its rulings apply to him. If he exceeds that, he must compensate everyone for the period he stayed, because he has departed from the status of travel. If he resolves to stay, he must compensate for the time he stayed, even if it is short; because he has departed from the status of travel. Then, if he leaves after that to his home country or another country, he does not compensate for what he traveled, because it is in the status of a single journey for which he had already drawn lots.
Section: If he intends to relocate with his wives to another country and it is possible for him to take them all with him on his journey, he must do so, and it is not permissible for him to single out one of them for it; because this travel is not specific to one, rather it requires moving all of them. If he singles out one of them, he must compensate the others just as he would while at home. If he cannot take them all
(5) In [Manuscripts] A, B, and M: "wahida" (one).
وحدَه؛ لأنَّ القُرْعةَ لا تُوجِبُ، وإنَّما تُعَيِّنُ مَن تسْتَحِقُّ التَّقْديمَ. وإن أراد السَّفَرَ بغيرِها، لم يَجُزْ؛ لأنَّها تَعَيَّنَتْ بالقُرْعةِ، فلم يَجُزِ العُدولُ عنها إلى غيرِها. وإن وهبتْ حقَّها من ذلك لغيرِها، جاز إذا رَضِىَ الزَّوجُ؛ لأنَّ الحقَّ لها، فصَحَّتْ هِبَتُها له، كما لو وهَبتْ ليلتَها فى الحَضَرِ. ولا يجوزُ بغيرِ رِضَى الزَّوْجِ، لما ذكَرْنا فى هِبَةِ الليلةِ فى الحَضَرِ. وإِنْ وهَبتْه للزَّوجِ، أو للجميعِ، جازَ. وإنِ امْتنَعتْ مِنَ السَّفَرِ معه، سقطَ حقُّها إذا رَضِىَ الزَّوجُ، وإن أبَى، فله إكْراهُها على السَّفَرِ معَه؛ لما ذكَرْنا. وإن رَضِىَ بذلك، اسْتأْنفَ القُرْعةَ بين البَواقِى. وإن رَضِىَ الزَّوْجاتُ كُلُّهُنَّ بسَفرِ واحدةٍ معَه مِن غيرِ قُرْعةٍ، جازَ؛ لأنَّ الحقَّ لهُنَّ، إلَّا أن لا يَرْضَى الزَّوجُ، ويريدَ غيرَ مَن اتَّفقْنَ عليها، فيُصارُ إلى القُرْعةِ. ولا فَرْقَ فى جميعِ ما ذكَرْنا بين السَّفَرِ الطَّويلِ والقصيرِ؛ لعُمومِ الخبرِ والمعنى. وذكرَ القاضى احْتمالًا ثانيًا، أنَّه يَقْضِى للبواقِى فى السَّفَرِ القصيرِ؛ لأنَّه فى حُكْمِ الإقامةِ، وهو وَجْهٌ لأصْحابِ الشَّافعىِّ. ولَنا، أنَّه سافرَ بها بقُرْعةٍ، فلم يَقْضِ كالطَّويلِ، ولو كان فى حُكمِ الإقامةِ لم يجُزِ المُسافَرةُ بإحْداهُنَّ دُونَ الأُخْرَى، كما لا يجوزُ إفرادُ إحْداهُنَّ بالقَسْمِ دونَ الأُخْرَى. ومتى سافرَ بإحْداهُنَّ بقُرْعةٍ، ثم بَدَا له فأبْعَدَ السفرَ، نحو أن يُسافرَ إلى بيتِ المقدسِ، ثم يَبْدُو له فيَمْضِى إلى مصرَ، فله اسْتِصْحابُها معه؛ لأنَّه سفرٌ واحدٌ (٥) قد أقْرَعَ له. وإن أقامَ فى بلدةٍ مُدَّةَ إحْدَى وعشرينَ صلاةً فما دونَ، لم يُحتَسَبْ عليه بها؛ لأنَّه فى حُكمِ السفرِ، تَجْرى عليه أحْكامُه. وإن زادَ على ذلك، قَضَى الجميعَ ممَّا أقامَه؛ لأنَّه خرجَ عن حُكْمِ السفرِ. وإن أزْمَعَ على المُقامِ قَضَى ما أقامَه، وإِنْ قلَّ؛ لأنَّه خرَجَ عن حُكمِ السفرِ. ثم إذا خرجَ بعد ذلك إلى بلدِه، أو بلدٍ أُخْرَى، لم يَقْضِ ما سافرَه؛ لأنَّه فى حُكمِ السفرِ الواحدِ، وقد أقْرَعَ له.
فصل: وإذا أرادَ الانْتِقالَ بنسائِه إلى بلدٍ آخَرَ، فأمْكَنَه اسْتِصْحابُهُنَّ كلَّهُنَّ فى سَفَرِه فعَلَ، ولم يكُنْ له إفْرادُ إحداهُنَّ به؛ لأنَّ هذا السفرَ لا يخْتَصُّ بواحدةٍ، بل يحْتاجُ إلى نَقْلِ جميعهِنَّ، فإن خَصَّ إحْداهُنَّ، قَضَى للباقياتِ كالحاضرِ، فإن لم يُمْكنْه صُحْبةُ
(٥) فى أ، ب، م: "واحدة".
