Responding to the doubt about breastfeeding an adult in detail
. The enemies of Islam have cited the hadith of the breastfeeding of Salim, the freed slave of Abu Hudhayfah, may Allah be pleased with him, when he was an adult, from Sahla, the wife of Abu Hudhayfah, may Allah be pleased with them both, to attack the Prophet, may Allah’s prayers and peace be upon him, and the great Islam.
The hadith that they cite is this
Sahih Muslim, Book of Breastfeeding, Chapter on Breastfeeding an Adult
1453. Amr al-Naqid and Ibn Abi Umar told us that Sufyan ibn Uyaynah told us, on the authority of Abd al-Rahman ibn al-Qasim, on the authority of his father, on the authority of Aisha, who said: Sahla bint Suhayl came to the Prophet, may Allah’s prayers and peace be upon him, and said: O Messenger of Allah, I see on the face of Abu Hudhayfah the entrance of Salim, who is his ally. The Prophet, may Allah’s prayers and peace be upon him, said: Breastfeed him. She said: How can I breastfeed him when he is an adult? The Messenger of Allah, may Allah’s prayers and peace be upon him, smiled
and said: I know that he is an adult. Amr added in his hadith: He had witnessed Badr. In the narration of Ibn Abi Umar: The Messenger of Allah, may Allah’s prayers and peace be upon him, laughed. To respond in detail, we say:
First: Salim’s breastfeeding from Sahla does not require direct contact, or more precisely what a child does by taking his mother’s breast.
Breastfeeding is proven even if it is from a cup. Or a cup or something similar in an indirect way.
We read from Al-Nawawi’s explanation of Sahih Muslim, Book of Breastfeeding, Chapter on Breastfeeding an Adult
((And he, may God bless him and grant him peace, said: (Breastfeed him). The judge said: Perhaps she milked him and then he drank it without him touching her breast or their skins meeting. What the judge said is good , and it is possible that he was excused from touching it due to necessity, just as he was exempted from breastfeeding when he was old, and God knows best. ))
And among the evidence supporting what Al-Nawawi, may God have mercy on him, said is that the term “wajur” in language is included in such a thing, which is pouring something into the mouth.
We read in Lisan Al-Arab by Ibn Manzur, may God have mercy on him:
((And the medicine is swallowed bit by bit . Abu Khayrah: If a man drinks water reluctantly, then he is wajur and takarah. And the maijr and maijra: It is similar to the one who sneezes and the medicine is swallowed, and the name of that medicine is wajur. Ibn Al-Sikkit: The wajur is in whatever mouth it is , and the worm is in one of its sides, and I have wajured it and wajured it. Abu Ubaidah said: I have wajured it with water, spear, and anger, I have done in all of this. Abu Zaid: I have wajured it with the medicine and I have put it in my mouth ))
The scholars have spoken about this and the majority have said about the occurrence of the ruling of breastfeeding for the boy if he drinks milk and does not take the breast.
We read what Ibn Qudamah, may God have mercy on him, said in Al-Mughni, Part Eight, Book of Breastfeeding:
(((6413) Issue; he said: Al-Shafi’i: (And snuff is like breastfeeding, and so is wajur) meaning Snuff: Pouring milk into one’s nose from a vessel or other. And al-Wujur: Pouring it into one’s throat from something other than the breast. The narrations differed regarding the prohibition of both of them. The most correct of the two narrations is that the prohibition is established by that, just as it is established by breastfeeding . This is the opinion of al-Sha’bi, al-Thawri, and the people of opinion. Malik said the same regarding al-Wujur. The second opinion does not establish the prohibition by them. This is the choice of Abu Bakr, the school of thought of Dawud, and the opinion of Ata’ al-Khurasani regarding snuff, because this is not breastfeeding, but rather Allah and His Messenger prohibited it by breastfeeding. And because it occurred without breastfeeding, so it is similar to if it entered from a wound in his body. And for us, what Ibn Mas’ud narrated from the Prophet, may Allah bless him and grant him peace: “There is no breastfeeding, except that which strengthens the bone and causes the flesh to grow.” Narrated by Abu Dawud.Because this brings the milk to where it reaches through suckling, and the growth of flesh and development of bones occurs through it as occurs through suckling, it must be equal to it in prohibition, and the nose is a way of breaking the fast for the fasting person. So it was a way of prohibition, like suckling through the mouth. (6414) Chapter: What is prohibited from that is like what is prohibited by suckling, which is five in the well-known narration, because it is a branch of suckling, so it takes its ruling. If he suckled and completed the five by snuff or sneezing, or sneezed or sneezed, and completed the five by suckling, the prohibition is established; because we made it like suckling in the origin of the prohibition , so it is the same in completing the number. If she milked in a vessel all at once, then gave him to drink as a boy at five times, it is five sucklings, because if he ate from the food five separate meals, he would have eaten five meals.
If she milked in a vessel milking at five times, then gave him to drink at one time, it is one suckling, as if he put the food in one vessel at five times, then ate it at one time, it is one meal. It was reported that Al-Shafi’i said something in both cases that was the opposite of what we said, considering his exit from them. Because the consideration is in breastfeeding, and the presence of its branch))
Second: This type of breastfeeding, even if it was indirect, is a special ruling for Salim, the
freed slave of Abu Hudhayfah, may God be pleased with him. The case of Suhaila’s breastfeeding, may God be pleased with her, for Salim, the freed slave of Abu Hudhayfah, may God be pleased with him, is a special case for Salim only and is not a general ruling.
Sahih Muslim, Book of Breastfeeding 1454,
Abd al-Malik ibn Shu’ayb ibn al-Layth told me, my father told me, on the authority of my grandfather, Uqayl ibn Khalid told me, on the authority of Ibn Shihab, that he said, Abu Ubaidah ibn Abdullah ibn Zama’ah told me that his mother, Zaynab bint Abi Salamah, told him that her mother, Umm Salamah, the wife of the Prophet, may God bless him and grant him peace, used to say, “All the wives of the Prophet, may God bless him and grant him peace, refused to let anyone enter upon them through that breastfeeding,” and they said to Aisha, “By God, we do not see this except as a concession that the Messenger of God, may God bless him and grant him peace, granted specifically for Salim, so no one enters upon us through this breastfeeding, nor do we see him.”
This statement is the statement of the majority of the companions of the Prophet, may God bless him and grant him peace, including all of the wives of the Prophet, may God bless him and grant him peace, except for the Mother of the Believers, Aisha, may God be pleased with her, who saw that this ruling is general and applies to… All and the people of knowledge have chosen the opinion of the majority over the opinion of the Mother of the Believers Aisha, may God be pleased with her,
and the reason for that is to remove the hardship for Salim, Sahla, and Abu Hudhayfah, may God be pleased with them, and that is because Salim, may God be pleased with him, was before the prohibition of adoption the son of Abu Hudhayfah and Sahla, may God be pleased with them, until the words of God Almighty were revealed: ((Call them by [the names of] their fathers; that is more just in the sight of God))
in Sahih Al-Bukhari, Book of Marriage, Chapter on Equals in Religion and His words: And it is He who created from water a human being and made him [a relative by] lineage and marriage. And ever is your Lord competent. 4800 Abu Al-Yaman told us, Shu’ayb told us, on the authority of Al-Zuhri, he said, Urwah bin Al-Zubayr told me, on the authority of Aisha, may God be pleased with her, that Abu Hudhayfah bin Utbah bin Rabi’ah bin Abd Shams, who was among those who witnessed Badr with the Prophet, may God bless him and grant him peace, adopted Salim and married him to his brother’s daughter Hind bint Al-Walid bin Utbah bin Rabi’ah, and he was a client of a woman from the Ansar, just as the Prophet, may God bless him and grant him peace, adopted Zayd, and whoever adopted a man in the pre-Islamic period, people would call him to him and he would inherit from his inheritance until God revealed: Call them to their fathers, according to his saying, and your clients, so return to their fathers. Whoever does not know his father, he is a client and a brother in religion. Then Suhaila bint Suhayl ibn Amr al-Qurashi, then al-Amiri, came, and she is the wife of Abu Hudhayfah ibn Utbah, to the Prophet, may God bless him and grant him peace, and she said, O Messenger of God, we used to see Salim as a son, and God has revealed about him what you know. Then he mentioned the hadith.
To prevent any suspicion that might be thought by someone who has a sick heart to attack the Mother of the Believers Aisha, may God be pleased with her, we point out two points
: The first: that she, may God be pleased with her, did not breastfeed herself directly, but rather her sister Umm Kulthum bint Abi Bakr was the one who breastfed (and direct breastfeeding is not a condition here, as we said).
We read in the Muwatta of Imam Malik, the Book of Breastfeeding, the Chapter on What Was Said about Breastfeeding after Growing Up,
Yahya told me, on the authority of Malik, on the authority of Ibn Shihab, that he was asked about breastfeeding an adult, so he said, Urwah bin al-Zubayr told me that Abu Hudhayfah bin Utbah bin Rabi’ah, who was one of the companions of the Messenger of God, may God bless him and grant him peace, and he had witnessed Badr, adopted Salim, who was called Salim, the freed slave of Abu Hudhayfah, just as the Messenger of God, may God bless him and grant him peace, adopted Zayd bin Haritha, and Abu Hudhayfah married Salim, thinking that he was his son, to his brother’s daughter Fatimah bint al-Walid bin Utbah bin Rabi’ah, and she was at that time one of the first emigrants.... So Aisha, the Mother of the Believers, took that into account when she loved men to enter upon her, so she would order her sister Umm Kulthum bint Abi Bakr Al-Siddiq and her nieces were allowed to breastfeed whomever she wanted to have from the men to enter upon her, and the rest of the wives of the Prophet, may God bless him and grant him peace, refused to have anyone enter upon them through that breastfeeding, and they said, “No, by God, we do not see what the Messenger of God, may God bless him and grant him peace, ordered Suhailah bint Suhayl to do except as a concession from the Messenger of God, may God bless him and grant him peace, in breastfeeding Salim alone. No, by God, no one will enter upon us through this breastfeeding.” So on this basis were the wives of the Prophet, may God bless him and grant him peace, in breastfeeding the adult .
The second: That those whom Umm Kulthum bint Abi Bakr breastfed were those who had not yet reached puberty, not those who had reached puberty. It
was mentioned in Sahih Muslim, Book of Breastfeeding 1453, and Muhammad bin Al-Muthanna told us, Muhammad bin Ja’far told us, Shu’bah told us, on the authority of Humayd bin Nafi’, on the authority of Zainab bint Umm Salamah, who said, “Umm Salamah said to Aishah, ‘The young boy whom I do not like to enter upon me enters upon you. ’ Aishah said, ‘Do you not have an example in the Messenger of God, may God bless him and grant him peace? ’ She said, ‘The wife of Abu Hudhayfah said, ‘O Messenger of God, Salim enters upon me while he is a man, and there is something in Abu Hudhayfah’s soul about him. ’ The Messenger of God, may God bless him and grant him peace, said, Breastfeed him until he enters upon you.
We read in the explanation of Al-Nawawi, may God have mercy on him, of Sahih Muslim:
((And her saying (the pubescent boy enters upon you) is with the double ya’ from below and with the fa’, and he is the one who is close to puberty but has not reached puberty, and its plural is (ayfa’). The boy has become yafi’ and yafi’ and he is a yafi’ , and God knows best))
Third: The companions of the Prophet, may God bless him and grant him peace, agreed that the mahram relationship is not proven by breastfeeding an adult and that the ijtihad of the Mother of the Believers Aisha, may God be pleased with her, was rejected
. Among the companions of the Prophet, may God bless him and grant him peace, are:
1. The rest of the wives of the Prophet, may God bless him and grant him peace
, Sahih Muslim, Book of Breastfeeding
((1454. Abdul Malik bin Shu’aib bin Al-Layth told me. My father told me. My grandfather told me. Aqeel bin Khalid told me. Ibn Shihab said that Abu Ubaidah bin Abdullah bin Zam’ah told me that his mother Zainab bint Abi Salamah told him that her mother Umm Salamah, the wife of the Prophet, may God bless him and grant him peace, used to say that the rest of the wives of the Prophet, may God bless him and grant him peace, refused to let anyone enter upon them through that breastfeeding, and they said to Aisha, By God, we do not see this as anything but a concession that the Messenger of God, may God bless him and grant him peace, granted to Salim. Especially since no one has come to us with this breastfeeding nor has he seen us ))
2. Omar bin Al-Khattab, may God be pleased with him,
Muwatta Imam Malik, may God have mercy on him, Book of Breastfeeding
1289 And Malik related to me from Abdullah ibn Dinar that he said: A man came to Abdullah ibn Umar while I was with him at the courthouse and asked him about breastfeeding an adult. Abdullah ibn Umar said: A man came to Umar ibn al-Khattab and said: I had a female slave and I used to have intercourse with her. My wife went to her and breastfed her. I went in to her and she said: Go ahead, by God, I breastfed her. Umar said : Hurt her and go to your slave girl, for breastfeeding is only for the young.
3. Abdullah ibn Mas`ud, may Allah be pleased with him,
Musannaf Abd al-Razzaq, Book of Divorce, Chapter on Breastfeeding an Adult
13895 Abd al-Razzaq, from ath-Thawri, from Abu Hasin, from Abu Atiyyah al-Wadi`i, who said: A man came to Ibn Mas`ud and said: My wife was with me and her milk became trapped in her breast, so I sucked it and spat it out. I went to Abu Musa and asked him, and he said: She is forbidden to you. He said: So he got up and we got up with him, until he reached Abu Musa and he said: What did you issue a fatwa on this one? So he told him what he had issued a fatwa on. Ibn Masoud said, taking the man’s hand: “ A nursing mother, you see this. Breastfeeding is what produces flesh and blood .” Abu Musa said: Do not ask me about anything as long as this scholar is among you.
Third: Hadiths have been proven from the Prophet, may God bless him and grant him peace, from which it is understood that breastfeeding does not occur except in infancy.
We read in Sunan al-Tirmidhi, Book of Breastfeeding,
Chapter: What was mentioned that breastfeeding does not prohibit except in infancy before two years.
1152 Qutaybah narrated to us, Abu Awanah narrated to us, on the authority of Hisham ibn Urwah, on the authority of his father, on the authority of Fatimah bint al-Mundhir, on the authority of Umm Salamah, who said: The Messenger of God, may God bless him and grant him peace, said: Nothing is prohibited from breastfeeding except what opens the intestines in the breast and is before weaning. Abu Isa said: This is a good and authentic hadith, and the majority of the people of knowledge from the companions of the Prophet, may God bless him and grant him peace, and others acted upon this, that breastfeeding does not prohibit except what is less than two years, and what is after two complete years, then it does not prohibit anything. Fatimah bint al-Mundhir ibn al-Zubayr ibn al-Awwam, who is the wife of Hisham ibn Urwah.
Sahih al-Bukhari, Book of Marriage, Chapter: Whoever says there is no breastfeeding after two years, because God Almighty says: Two complete years for whoever wants to complete breastfeeding, and what is prohibited from a little or a lot of breastfeeding.
4814 Abu al-Walid narrated to us, Shu’bah narrated to us, on the authority of al-Ash’ath, on the authority of his father, on the authority of Masruq, on the authority of Aisha, may God be pleased with her, that the Prophet, may God bless him and grant him peace, entered upon her while there was a man with her, and his face changed as if he disliked that, so she said, “He is my brother.” He said, “Look at your brothers, for breastfeeding is only for famine.
” Fourth: The majority of scholars agreed that breastfeeding by an adult does not establish a mahram relationship, and that what was mentioned from the Prophet, may God bless him and grant him peace, is a special concession for Salim, the freed slave of Abu Hudhayfah, may God be pleased with him.
Al-Mubarakfuri, may God have mercy on him, said in Tuhfat al-Ahwadhi in his commentary on Sunan al-Tirmidhi, Book of Breastfeeding (in his commentary on the hadith of the Mother of the Believers, Umm Salamah, may God be pleased with her), he said:
((His saying: (It is not forbidden) with emphasis on the broken ra’ (from breastfeeding) with the opening of the ra’, and its breaking (except what splits the intestines) in the accusative as a direct object, meaning: that which splits the intestines of the child like food, and the place of nourishment falls from it, and that is to be in the time of breastfeeding, and the intestines are the plural of mu’ay, and it is the place of food in the stomach (in the breast) a state of the subject of the split as in the saying of the Most High: And you carve out of the mountains houses, meaning: being in the breast, overflowing from it, whether it was by breastfeeding or by rent, and it did not mean the condition in the breastfeeding that it is forbidden that it be from the breast, said al-Qari, and al-Shawkani said his saying in the breast, meaning: in the time of the breast, and it is a well-known language, for the Arabs say [p. 264] so-and-so died in the breast, meaning: in the time of breastfeeding before weaning, as was stated explicitly at the end of the hadith (and it was) meaning: breastfeeding (before weaning) with the breaking of the fa’, meaning: the time of legal weaning. His saying: (This hadith is good and authentic) and al-Hakim also authenticated it, and in the chapter on the authority of Ibn Abbas (may Allah be pleased with him) said: There is no breastfeeding except in the first two years . Al-Daraqutni and Ibn Adi narrated it with both chains of transmission traceable back to the Prophet (peace and blessings of Allah be upon him) and with a chain of transmission traceable back to the Prophet (peace and blessings of Allah be upon him), and he preferred the chain of transmission traceable back to the Prophet (peace and blessings of Allah be upon him). He said: The Messenger of Allah (peace and blessings of Allah be upon him) said: There is no breastfeeding except that which makes the bone strong and the flesh grow. Narrated by Abu Dawud. He said: (And the practice is based on this according to most of the scholars among the companions of the Prophet (peace and blessings of Allah be upon him), that breastfeeding does not prohibit anything except that which is less than two years, etc.) This is the opinion of the two companions of Imam Abu Hanifa. Muhammad said in his Muwatta: Breastfeeding does not prohibit anything except that which is in the first two years. So whatever breastfeeding is in it, even if it is a single suck, it prohibits, as Abdullah ibn Abbas, Saeed ibn al-Musayyab, and Urwah ibn al-Zubayr said. And whatever is after two years does not prohibit anything. Because Allah the Almighty said: “Mothers shall breastfeed their children for two complete years for whoever wishes to complete the breastfeeding. The completion of breastfeeding is two years, so no breastfeeding after its completion forbids anything .”
We read in Nail al-Awtar by Imam al-Shawkani, may Allah have mercy on him, Part One, Book of Breastfeeding
: “This has been used as evidence by those who said: Breastfeeding an adult establishes prohibition, and this is the doctrine of the Commander of the Faithful Ali ibn Abi Talib, may Allah be pleased with him, as narrated by Ibn Hazm. As for Ibn Abd al-Barr, he denied the narration from him in that regard and said: It is not valid. Aisha, Urwah ibn al-Zubayr, Ata ibn Abi Rabah, al-Layth ibn Sa`d, and Ibn `Ulayyah went to him, and al-Nawawi narrated it from Dawud al-Dhahiri, and Ibn Hazm went to him. This is supported by the generalities of the Qur’an, such as the Almighty’s saying: {And your mothers who breastfed you and your foster sisters}. The majority of scholars held that the ruling of breastfeeding is only established for the young, and they responded to the story of Salim by saying that it is specific to him, as happened with the Mothers of the Believers when Aisha told them that, citing it as evidence.”
And the issue was explained in almost all its aspects by Imam Ibn Hajar, may Allah have mercy on him. Allah in his book Fath Al-Bari in the explanation of Sahih Al-Bukhari, the Book of Breastfeeding:
((And he used it as evidence that feeding with the milk of a wet nurse is forbidden, whether it is by drinking or eating in any way, even by eating, snuffing, porridge, cooking, and other things if that occurs according to the mentioned condition of the number, because that drives away hunger, and it is found in all that was mentioned, so it agrees with the news and the meaning, and the majority said this.
However, the Hanafis excepted the injection, and Al-Layth and the people of the apparent meaning disagreed in that and said that the forbidden breastfeeding is only by taking the breast and sucking the milk from it, and Ali bin Hazm mentioned that according to their statement, there is a problem in Salim taking the breast of Sahla while she is a stranger to him,Ayyadh answered the problem by saying that it is possible that she milked him and then he drank it without touching her breast. Al-Nawawi said: This is a good possibility, but it does not benefit Ibn Hazm, because in breastfeeding, nothing is sufficient except taking the breast. However, al-Nawawi answered that this was excused due to necessity . As for Ibn Hazm, he used the story of Salim as evidence for the permissibility of a stranger touching the breast of a stranger and taking her breast if he wants to breastfeed from her in general. And he used it as evidence that breastfeeding is only considered in the case of childhood because it is the case in which hunger can be expelled with milk, unlike the case of adulthood, and the criterion for that is the completion of two years as mentioned in the translation, and this is indicated by the aforementioned hadith of Ibn Abbas and the hadith of Umm Salamah “There is no breastfeeding except that which opens the intestines and is before weaning” and it was authenticated by al-Tirmidhi and Ibn Hibban. Al-Qurtubi said: In his statement “For breastfeeding is only for hunger” there is an explicit general rule in considering breastfeeding during the time in which the infant can dispense with food with milk, and it is supported by the statement of God Almighty for whoever wants to complete breastfeeding, as it indicates that this period is the maximum period of breastfeeding that is usually needed and is considered by the Shari’ah , so what is more than that is not usually needed and is not considered by the Shari’ah, since there is no rule for the rare, and in considering breastfeeding by an adult there is a violation of the sanctity of the woman by a stranger breastfeeding from her because he sees her private parts even by taking her breast. I said: The latter is most likely and according to the doctrine of those who stipulate that the breast should be latched on...
The majority went to consider young age in prohibited breastfeeding and its definition has been presented , and they responded to the story of Salim with answers: including that it is an abrogated ruling and Al-Muhibb Al-Tabari was certain of this in his rulings , and some of them decided that the story of Salim was in the early migration and the hadiths indicating the consideration of the two years from the narration of the events of the Companions indicated its delay, and it is a weak basis since it is not necessary that the narrator’s delay in Islam or his young age does not mean that what he narrated was not early, and also in the context of the story of Salim what indicates the precedence of the ruling considering the two years due to the statement of the wife of Abu Hudhayfah in some of its chains of transmission where the Prophet, may God bless him and grant him peace, said to her: “Breastfeed him.” She said: “How can I breastfeed him when he is a grown man?” So the Messenger of God, may God bless him and grant him peace, smiled and said: “I know that he is a grown man.” And in a narration by Muslim she said: “He has a beard.” He said: “Breastfeed him.” This indicates that she knew that young age is considered in prohibited breastfeeding. And from them is the claim of exclusivity for Salim and the wife of Abu Hudhayfah, and the basis for it is the saying of Umm Salamah and the wives of the Prophet, may God bless him and grant him peace: We do not see this except as a concession that the Messenger of God, may God bless him and grant him peace, granted specifically to Salim, and Ibn al-Sabbagh and others decided that the origin of Salim’s story was what happened from adoption that led to Salim’s mixing with Sahla, so when the veil was revealed and they forbade adoption, that was difficult for Sahla, so concession was granted to her in that to remove the hardship that she had suffered, and this is questionable because it requires including someone who is equal to Sahla in hardship and arguing with her, thus negating exclusivity and establishing the doctrine of the opponent, but it is useful to argue. And others decided that the origin is that breastfeeding does not prohibit, so when that was proven in childhood, the origin was contradicted for him and everything else remained on the origin, and the story of Salim is an incident that is subject to the possibility of exclusivity, so we must refrain from arguing with it. And we read in al-Zurqani’s explanation, may God have mercy on him ,
of Imam Malik’s Muwatta:
((Because he - may God bless him and grant him peace - said: Breastfeed him and you will be forbidden to him (so Aisha, the mother of the believers, took that from those men she loved to enter upon her) foreigners (so she used to order her sister Umm Kulthum) with a damma on the kaf from Kalthama, which is Al-Hasan (the daughter of Abu Bakr Al-Siddiq and the daughters of her brother) Abd Al-Rahman (to breastfeed those men she loved to enter upon her) Ibn Al-Mawaz said: I do not know of anyone who took it generally except Aisha , and if someone took it to lift the veil, I would not criticize him and leaving it is more beloved to Al-Baji, and consensus was reached that it does not prohibit , meaning the disagreement was only at first, then it was cut off , Al-Qurtubi in the statement of Ibn Al-Mawaz generally looked at, so the hadith of Al-Muwatta’ explicitly stated that she took it to lift the veil specifically, do you not see his statement: those men she loves to enter upon her? End quote, and there is no looking at, so Ibn Al-Mawaz meant by the generality for all people and not specifically for Sahla . Ibn Al-Arabi said: He agreed with her statement that breastfeeding an adult prohibits Ata’ and Al-Layth for this hadith of Sahla, and by God, it is strong even if Al-Muwatta’ was with Salim He would have said to her: And no one after you will have the same as he said to Abu Burdah about the young camel . End quote. It is not binding . Abu Omar said: Some people said this, including Ata’, and it was narrated from Ali, but it is not authentic from him. Ibn Wahb narrated from Al-Layth: I dislike the breastfeeding of an adult, so that I may make something permissible for him. Abdullah bin Salih narrated that a woman came to Al-Layth and said: I want to perform Hajj and I do not have a mahram. He said: Go to a man’s wife to breastfeed you, so that her husband will be a father to you, and you can perform Hajj with him. Their proof was this hadith of Aisha and her fatwa and her actions according to it. (And the rest) refused, meaning the rest (of the wives of the Prophet - may Allah bless him and grant him peace - that anyone from the people should enter upon them through that breastfeeding) Abu Dawud added: until he breastfeeds in the cradle (and they said) to Aisha (No, by Allah, we do not see) we believe (what the Messenger of Allah - may Allah bless him and grant him peace - ordered Suhailah bint Suhayl to do except a concession from the Messenger of Allah - may Allah bless him and grant him peace - in breastfeeding Salim alone) because it is a case in a case that did not come in anything else, and it was accompanied by the evidence of adoption and characteristics that do not… It is found in other hadiths , so it cannot be used as an analogy. Al-Maziri said: She has the right to respond that it was mentioned later, so it abrogates what was other than it, along with the severity of the ruling on hijab and the strictness in it, and this is what he said, and there is a view in it that is not hidden.
(No, by God, no one will enter upon us with this breastfeeding, so this was the case with the wives of the Prophet - may God bless him and grant him peace - in breastfeeding the adult), so Aisha permitted it and the rest of them prevented it. And in Muslim on the authority of Ibn Abi Malekah that he heard this hadith from Al-Qasim on the authority of Aisha, he said: So I stayed for a year or close to it without mentioning it out of fear, then I met Al-Qasim and told him, he said: He told him on my authority that Aisha told me, Abu Omar said: This indicates that it is a hadith that was abandoned long ago and was not acted upon, and the majority did not accept it in general, but rather they accepted it as specific . Ibn Al-Mundhir said: It is not far-fetched that the hadith of Sahla was abrogated. And Ibn Qudamah, may God have mercy
on him, said in Al-Mughni, Volume 8, Book of Breastfeeding:
(( If this is proven, then one of the conditions for the prohibition of breastfeeding is that it be within two years. And this is the opinion of most of the people of knowledge.It was narrated something similar to this from Omar, Ali, Ibn Omar, Ibn Masoud, Ibn Abbas, and Abu Hurairah. The wives of the Prophet, peace and blessings be upon him, except Aisha, and this is what Al-Sha’bi, Ibn Shubrumah, Al-Awza’i, Al-Shafi’i, Ishaq, Abu Yusuf, Muhammad, Abu Thawr, and a narration from Malik went with. It was narrated from him that if it is longer than a month, it is permissible. It was narrated that it is two months. Abu Hanifa said: Breastfeeding is forbidden in thirty months, because Allah, the Most High, said: {And his gestation and weaning is thirty months}. He did not mean the gestation of the womb, because it is two years, so it is known that he meant the pregnancy during weaning .
Zufar said: The period of breastfeeding is three years. Aisha used to think that breastfeeding an adult is forbidden. This was narrated from Ata’, Al-Layth, and Dawud. It was narrated that Sahlah bint Suhayl said: O Messenger of Allah, we used to see Salim as a child, and he used to stay with me and Abu Hudhayfah in one house, and he used to see me as a virtue. Allah has revealed about them what you know, so what do you think of him? The Prophet, may Allah bless him and grant him peace, said: Breastfeed him. So she breastfed him five times, and he was like her own child. That is why Aisha used to order her sisters’ daughters and her brothers’ daughters to breastfeed whoever Aisha wanted to see and enter upon her, even if he was an adult, five times. Umm Salamah and the rest of the wives of the Prophet, may Allah bless him and grant him peace, refused that anyone from the people enter upon them through that breastfeeding, until he was breastfed in the cradle, and they said to Aisha: By Allah, we do not know, perhaps it was a concession from the Prophet, may Allah bless him and grant him peace, for Salim and not for the people. Narrated by An-Nasa’i, Abu Dawud, and others. And for us, the statement of Allah, the Most High: {And mothers may breastfeed their children for two complete years for whoever wishes to complete the nursing period.} He made the completion of breastfeeding two years, which indicates that she has no ruling after that. On the authority of Aisha, “The Messenger of Allah, may Allah bless him and grant him peace, entered upon her while a man was with her. The face of the Prophet, may Allah bless him and grant him peace, changed, so she said: O Messenger of Allah, he is my brother from breastfeeding. The Messenger of Allah, may Allah bless him and grant him peace, said: Look at your brothers, for breastfeeding is only from hunger.” Ash-Shafi’i. Agreed upon.
On the authority of Umm Salamah, she said: The Messenger of Allah, may Allah bless him and grant him peace, said: “Nothing is forbidden from breastfeeding except what opens the intestines and is before weaning.” Narrated by At-Tirmidhi, who said: A good and authentic hadith. Based on this, it is necessary to interpret the report of Abu Hudhayfah as being specific to him and not to people, as the rest of the wives of the Prophet, may Allah bless him and grant him peace, said. The statement of Abu Hanifah is a ruling that contradicts the apparent meaning of the Book and the statement of the Companions. We have narrated on the authority of Ali and Ibn Abbas that what is meant by pregnancy is the pregnancy of the womb. This is evidence that the minimum period of pregnancy is six months, and this is indicated by the statement of Allah, the Most High: “And his weaning is in two years.” If it is based on what Abu Hanifa said, it would be contrary to this verse.
If this is proven, then the consideration is the two years, not the weaning. If he was weaned before the two years, then breastfed during them, the prohibition would have occurred. If he was not weaned until he passed the two years, then breastfed after them before weaning, the prohibition would not have been proven . Ibn Al-Qasim, the companion of Malik, said: If he breastfed after weaning during the two years, it would not have become prohibited , because of the saying of the Prophet (peace be upon him): {And it was before weaning}.
Ibn Baz said in answer to a questioner’s question:
((Praise be to Allah, and may Allah’s prayers and peace be upon the Messenger of Allah, his family, his companions, and those who follow his guidance. As for what follows: The scholars differed regarding the breastfeeding of an adult: Does it have an effect or not?
The reason for this is that it was reported in the authentic hadith on the authority of Aisha (may Allah be pleased with her) that the Prophet (peace and blessings of Allah be upon him) ordered Sahlah bint Suhayl to breastfeed Salim, the freed slave of Abu Hudhayfah, who was an adult and was a freed slave of her husband. When he grew older, she asked the Prophet (peace and blessings of Allah be upon him) for permission to do so, so he ordered her to breastfeed him five times. The scholars differed on this.
The correct opinion of the scholars is that this is specific to Salim and Sahlah bint Suhayl, and is not general for the Ummah. This was said by most of the wives of the Prophet (peace and blessings of Allah be upon him) and by a large group of scholars .
This is correct, because the Prophet (peace and blessings of Allah be upon him) said: “There is no breastfeeding except that which opens the intestines and is before weaning,” and because the Prophet (peace and blessings of Allah be upon him) said: “Breastfeeding is only for famine,” narrated by the two sheikhs in their Sahihs. He (peace and blessings of Allah be upon him) also said: “There is no breastfeeding except during the two years.” These hadiths indicate that breastfeeding is specific to the two years, and breastfeeding after that has no effect, and this is correct .
And Allah, the Almighty, is the Grantor of success.))
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