what we have mentioned, and it is more appropriate, because the distance that prevents him from seeing him also prevents him from disciplining him, teaching him, and observing his condition, so it is analogous to the distance for shortening prayers. Regarding what we have mentioned of giving priority to the father when the residences are separated, this is the view of Shurayh, Malik, and al-Shafi'i. The scholars of opinion (Hanafis) said: If the father moves, the mother is more entitled to him; if the mother moves to the city where the origin of the marriage contract was, she is more entitled; and if she moves to another, the father is more entitled. It is narrated from Abu Hanifah: If she moves from a city to a village, the father is more entitled, and if she moves to another city, she is more entitled, because in a city, it is possible to teach and train him. Our view is that the residence of the parents has differed, so the father is more entitled, just as if she had moved from a city to a village, or to a city where the origin of the marriage was not located. What they mentioned is not valid, because by custom, it is the father who undertakes the discipline, training, and preservation of the lineage of his son, and if he is not in his city, he will be lost, so it is analogous to him being in a village. If they both move to the same city, the mother remains in her custody. Likewise, if the father takes him due to the separation of cities, and then they reunite, custody returns to the mother. Those other than the mother who are entitled to custody among the women take her place, and those other than the father among the child's agnates (asaba) take his place, in the event of their absence or their being among those not qualified for custody.
1402 - Issue: He said: "If there is no mother, or the mother gets married, then the mother of the father is more entitled than the maternal aunt."
In this issue, there are two sections:
The first: That if the mother gets married, her custody falls away. Ibn al-Mundhir said: All the scholars I have memorized this from have reached a consensus on this. Shurayh ruled by it, and it is the view of Malik, al-Shafi'i, and the scholars of opinion. It is narrated from al-Hasan that it does not fall away due to marriage. Muhanna reported from Ahmad: If the mother gets married and her son is young, he is taken from her. It was said to him: Is the girl like the boy? He said:
(11) Omitted from: M. (12) In A and M: "al-umm" (the mother).
ما ذكَرْناه، وهو أوْلَى؛ لأنَّ البُعْدَ الذي يَمْنَعُه من رُؤْيَتِه، يَمْنعُه من تَأْدِيبِه، وتَعْلِيمِه، ومُراعاةِ حالِه، فأشْبَهَ مَسافةَ القَصْرِ. وبما ذكرْناه من تَقْديمِ الأبِ عند افْتراقِ الدارِ بهما، قال شُرَيحٌ، ومالكٌ، والشافعيُّ. وقال أصْحابُ الرَّأْىِ: إن انْتقَلَ الأبُ، فالأمُّ أحَقُّ به، وإن انْتقَلتِ الأمُّ إلى البلدِ الذي (١١) كان فيه أصْلُ النكاحِ، فهى أحَقُّ، وإن انْتقَلتْ إلى غيرِه، فالأبُ أحَقُّ. وحُكِىَ عن أبي حنيفةَ: إن انتقلتْ من بَلَدٍ إلى قريةٍ، فالأبُ أحَقُّ، وإن انتقلتْ إلى بلدٍ آخَرَ، فهى أحَقُّ؛ لأنَّ في البَلَدِ يُمْكِنُ تَعْلِيمُه وَتَخْريجُه. ولَنا، أنَّه اخْتلَفَ مَسْكنُ الأبَوَيْنِ، فكان الأبُ أحَقَّ، كما لو انْتَقَلَتْ من بلدٍ، إلى قريةٍ، أو إلى بلدٍ لم يكُنْ فيه أصْلُ النكاحِ، وما ذكروه لا يَصِحُّ؛ لأنَّ الأبَ في العادةِ هو الذي يقومُ بتَأْدِيبِ ابْنِه وتخريجِه وحِفْظِ نَسَبِه، فإذا لم يكُنْ في بلَدِه ضاعَ، فأشْبَهَ ما لو كان في قَرْيةٍ. وإن انْتَقَلَا جميعًا إلى بلدٍ واحدٍ، فالأُمُّ (١٢) باقيةٌ على حَضَانَتِها. وكذلك إن أخَذَه الأبُ لِافْتراقِ البَلَدَيْنِ، ثم اجْتَمَعا، عادتْ إلى الأُمِّ حضَانَتُها. وغيرُ الأُمِّ ممَّن له الحضانةُ من النِّساءِ، يقومُ مقامَها، وغيرُ الأبِ من عَصَباتِ الوَلَدِ، يقومُ مَقامَه، عند عَدَمِهِما، أو كَوْنِهما من غيرِ أهْلِ الحَضانةِ.
١٤٠٢ - مسألة؛ قال: (فَإنْ لَمْ تَكُنْ أُمٌّ، أوْ تَزَوَّجَتِ الْأُمُّ، فَأُمُّ الْأَبِ أَحَقُّ مِنَ الْخَالَةِ)
في هذه المسألة فَصْلان:
أحدهما: أنَّ الأمَّ إذا تَزوَّجَتْ، سقَطَتْ حَضانَتُها. قال ابن المُنْذِرِ: أجْمَعَ على هذا كلُّ مَنْ أحْفَظُ عنه من أهلِ العلمِ. قَضَى به شُرَيحٌ، وهو قولُ مالكٍ، والشافعىِّ، وأصْحابِ الرَّأْىِ. وحُكِىَ عن الحَسَنِ، أنَّها لا تَسْقُطُ بالتَّزْوِيجِ. ونَقَلَ مُهَنَّا عن أحمدَ: إذا تزَوَّجَتِ الأمُّ، وابْنُها صغيرٌ، أُخِذَ منها. قيل له: فالجارِيةُ مثلُ الصَّبِىِّ؟ قال:
(١١) سقط من: م.(١٢) في أ، م: "الأم".
