Azami 6688

Malik narrated it in the book on nursing (3) from Ibn Shihab, from Urwa bin Zubayr, from Ayesha, Mother of the Believers, and related it as such. Bukhari narrated it in the book on marriage (5103), and Muslim in the book on nursing (3:1445), both through the route of Malik, with the same wording, similarly.Summary of the narrations1. "I think he is so-and-so, the paternal uncle of Hafsa through nursing." The name of this man is not known. He and Umar bin Khattab were nursed by the same woman.2. Ayesha's statement, "If so-and-so were alive, he would be her paternal uncle through nursing." The name of this deceased man is not known. He and Abu Bakr were nursed by one woman.3. Aflah, brother of Qais, whose nickname was Jaad, as in the narration of Muslim. Hisham's statement that it is rather "Abu Qais" is a mistake, just as another mistake occurred, "Aflah bin Qais." All of this is found in Sahih Muslim.4. The wife of Abu Qais nursed Ayesha, so Abu Qais became Ayesha's father through nursing, and his brother Aflah became her paternal uncle, as is explicitly stated in Sahih Muslim (10), "So he sent word, 'I am your uncle, my brother's wife nursed you.'" Then the Messenger of Allah ﷺ came, and she mentioned that to him, and he said, "Let him in, for he is your uncle."5. His saying, "What is forbidden through birth is forbidden through nursing," and in another narration, "What is forbidden through blood relation is forbidden through nursing," applies to the prohibition of marriage and its associated matters, such as being alone together, the permissibility of looking at one another, traveling together, and the like. As for matters relating to inheritance, the obligation of financial support, manumission through ownership, testimony, the dropping of retaliation, and other such rulings, his saying, "What is forbidden through blood relation is forbidden through nursing," does not encompass them.6. Qurtubi said, "This hadith is evidence that nursing spreads the prohibition between the nursed child and the nursing woman, and to her husband, the owner of the milk, or her master. If a woman nurses a boy, she becomes forbidden to him, because she is his mother, and her mother, because she is his grandmother, and her sister, because she is his maternal aunt, and her daughter, because she is his sister. Likewise the daughter of the owner of the milk, because she is his sister, and his mother, because she is his grandmother, and his sister, because she is his paternal aunt, and so on. However, the prohibition does not extend from the nursed child to any of his own relatives. So his sister through nursing is not a sister to his brother, nor a daughter to his father, since there was no nursing between them.The wisdom in what we have mentioned is that the law took into consideration, in establishing the prohibition, that which separates from the woman's body, namely the milk, and joins with the nursing child, who is nourished by it, so that her bodily substance becomes part of his, and the prohibition spreads between them. And with respect to the owner of the milk, it took into consideration that the existence of the milk comes about through his fluid and his provision. As for the relatives of the nursed child, there is no blood tie or connection between them and either the nursing woman or her husband. So reflect on this." End of quote. Mufhim (4/177–178).