a boy between his father and his mother. It was narrated by Sa'id. It was narrated from 'Amarah al-Jarmi that he said: 'Ali gave me the choice between my paternal uncle and my mother, and I was seven or eight years old. Similar accounts were reported from Abu Hurayrah. These are stories in a state of presumed publicity, and they were not denied, so they constitute a consensus. Furthermore, the precedence in custody is for the sake of the child, so the one who is more compassionate is given precedence because the child’s interest is greater with them. We have considered compassion by its presumed state when it is impossible to consider it by itself. Therefore, when the boy reaches a stage where he can express himself and distinguish between honor and its opposite, and he leans toward one of the parents, it indicates that the one he leans toward is more gentle and compassionate toward him, and is thus given priority. We have restricted this to the age of seven because it is the first state in which the Law (Shari'ah) commanded that he be addressed regarding the instruction for prayer, and because the mother is given priority during the state of infancy due to the child's need for her to carry him and attend directly to his service, as she is more knowledgeable of that and more capable of it. Thus, when he becomes independent of that, his parents become equal due to their proximity to him, so it is decided by his choice.
Section: Whenever he chooses one of them and is delivered to them, then chooses the other, he is returned to him; if he returns and chooses the first, he is returned to him. This continues forever: whenever he chooses one of them, he goes to them, because it is a choice of desire for his own interest, so he is followed in what he desires, just as he is followed in what he desires regarding food and drink. He might desire to stay with one of them at one time, and with the other at another time, and he might desire equality between them, so as not to be cut off from either. If we give him the choice and he does not choose either of them, or he chooses them both together, one of them is given priority by drawing lots; because there is no advantage for one over the other, and it is not possible for them to both hold custody of him.
(6) In: The Book of Divorce, Chapter: The boy between the two parents, which of them is more entitled to him. Al-Sunan 2/110, 111. It was also recorded by al-Bayhaqi in: The Book of Financial Support, Chapter: When the parents separate... Al-Sunan al-Kubra 8/4. And by Ibn Abi Shaybah in: The Book of Divorce, Chapter: What they said regarding a man who divorces his wife and has a young child. Al-Musannaf 5/236. (7) Omitted from A. (8) Recorded by al-Bayhaqi in: The Book of Financial Support, Chapter: When the parents separate. Al-Sunan al-Kubra 8/4. Al-Shafi'i, see: The Seventh Chapter on Custody, from The Book of Divorce. Tartib al-Musnad 2/63. Sa'id, in: The Book of Divorce, Chapter: The boy between the two parents, which of them is more entitled to him. Al-Sunan 2/111. And by Ibn Abi Shaybah in: The Book of Divorce, Chapter: What they said regarding guardians and paternal uncles, which of them is more entitled to the child. Al-Musannaf 5/239, 240. (9) In M: "yalhaqu bihi" (reaches him). (10) In B and M: "fayataqaddam" (then he takes precedence).
غلامًا بين أبِيه وأُمِّه. روَاه سعيدٌ (٦)، ورُوِىَ عن (٧). عُمارةَ الجَرْمِىِّ، أنَّه قال: خَيَّرنِى علىٌّ بين عَمِّى وأُمِّى، وكنتُ ابنَ سَبْعٍ أو ثمانٍ (٨). ورُوِىَ نحوُ ذلك عن أبي هُرَيرْةَ. وهذه قِصَصٌ في مَظِنَّةِ الشُّهْرةِ، ولم تُنْكَرْ، فكانت إجماعًا، ولأنَّ التَّقْديمَ في الحَضانةِ لِحَقِّ (٩) الوَلدِ، فيُقَدَّمُ (١٠) مَنْ هو أشْفَقُ؛ لأنَّ حَظَّ الوَلَدِ عندَه أكثرُ، واعْتَبرْنا الشَّفقةَ بمَظِنَّتِها إذا لم يُمْكِنِ اعْتِبارُها بنَفْسِها، فإذا بَلَغ الغلامُ حَدًّا يُعْرِبُ عن نَفْسِه، ويُمَيِّزُ بينَ الإِكْرامِ وضِدِّه، فمالَ إلى أحدِ الأبَوَيْنِ، دَلَّ على أنَّه أرْفَقُ به، وأشْفَقُ عليه، فقُدِّمَ بذلك. وقَيَّدْناه بالسَّبْعِ؛ لأنَّها أوَّل حالٍ أمَرَ الشرعُ فيها بمُخَاطَبَتِه بالأمْرِ بالصَّلاةِ، ولأنَّ الأُمَّ قُدِّمَتْ في حالِ الصِّغَرِ، لحاجَتِه إلى حَمْلِه، ومُباشَرةِ خِدْمَتِه، لأنَّها أعْرَفُ بذلك، وأقْوَمُ به، فإذا اسْتَغْنَى عن ذلك، تَساوَى والِدَاه، لقُرْبهِما منه، فرَجَّحَ باخْتِيارِه.
فصل: ومتى اخْتارَ أحَدَهما فسُلِّمَ إليه، ثم اختارَ الآخرَ، رُدَّ إليه، فإن عادَ فاختارَ الأوَّلَ، أُعِيدَ إليه، هكذا أبدًا كلَّما اخْتارَ أحَدَهُما صارَ إليه؛ لأنَّه اخْتِيارُ شَهْوةٍ، لحَظِّ نَفْسِه، فأُتْبِعَ ما يَشْتَهيه، كما يُتْبَعُ ما يَشْتَهِيهِ في المأْكولِ والمَشْروبِ، وقد يَشْتَهِى المُقامَ عند أحَدِهما في وقتٍ، وعندَ الآخَرِ في وقتٍ، وقد يَشْتَهِى التَّسْوِيَةَ بينهما، وأن لا يَنْقَطِعَ عنهما. وإن خَيَّرناه، فلم يَخْتَرْ واحدًا منهما، أو اختارَهما معًا، قُدِّمَ أحَدُهما بالقُرْعةِ؛ لأنَّه لا مَزِيَّةَ لأحَدِهما على صاحِبِه، ولا يُمْكِنُ اجْتِماعُهما على حَضانَتِه،
(٦) في: باب الغلام بين الأبوين أيهما أحق به، من كتاب الطلاق. السنن ٢/ ١١٠، ١١١.كما أخرجه البيهقي، في: باب الأبوين إذا افترقا. . ., من كتاب النفقات. السنن الكبرى ٨/ ٤. وابن أبي شيبة، في: باب ما قالوا في الرجل يطلق امرأته ولها ولد صغر. من كتاب الطلاق. المصنف ٥/ ٢٣٦.(٧) سقط من: أ.(٨) أخرجه البيهقي، في: باب الأبوين إذا افترقا، من كتاب النفقات. السنن الكبرى ٨/ ٤. والشافعي، انظر: الباب السابع في الحضانة، من كتاب الطلاق. ترتيب المسند ٢/ ٦٣. وسعيد، في: باب الغلام بين الأبوين أيهما أحق به، من كتاب الطلاق. السنن ٢/ ١١١. وابن أبي شيبة، في: باب ما قالوا في الأولياء والأعمام أيهم أحق بالولد، من كتاب الطلاق. المصنف ٥/ ٢٣٩، ٢٤٠.(٩) في م: "يلحق به".(١٠) في ب، م: "فيتقدم".