If the husband does not wish to take all of his wives on the journey, he is obliged to cast lots among them; the wife whose lot is drawn accompanies him.

Al-Qurṭubī said: Some of our scholars cite the verse, “You were not with them when they cast lots with their pens to see which of them would care for Mary” (Q 3:44), as proof that drawing lots is legislated. It is a foundational means in our law for anyone who seeks fairness in apportionment. According to the majority of jurists it is a recommended sunnah, while Abū Ḥanīfah and his companions rejected deriving rulings by means of lots.

Abū ʿUbayd stated: Three prophets employed the lot—Jonah, Zechariah, and Muhammad, peace be upon them all. Ibn al-Mundhir added: Recourse to casting lots is virtually a point of consensus among the scholars, so there is no justification for dismissing it.

Ibn al-ʿArabī observed: The benefit of the lot is that it reveals the hidden ruling when there is contention; it has no place when the parties are in agreement.

The lot may be conducted in several ways—whether with slips of paper, pebbles, or rings; whichever method they choose is acceptable.

This narration underscores that it is preferable for young men not to travel abroad unless they take their wives with them, for that is more conducive to lowering their gaze and safeguarding their chastity.

If a man travels frequently, inside or outside the country, and wishes to allot a separate journey to each of his wives (or to each of two wives), that is permissible, because it is a distinct right in which there is no ambiguity.