Azami 6702

Muslim narrated it in the chapter on suckling (1454) from Abdul-Malik bin Shuayb bin Layth, who said, my father told me, from my grandfather, Aqeel bin Khalid told me, from Ibn Shihab, who said, Abu Ubayda bin Abdullah bin Zama told me, that his mother Zaynab bint Abu Salama told him, that her mother Umm Salama, the wife of the Prophet ﷺ, used to say, and he mentioned it.Ayesha's statement in the previous hadith, "Do you not have an example in the Messenger of Allah ﷺ?" indicates that she held the view that the suckling of an adult creates the prohibition of marriage, unlike the rest of the Mothers of the Believers and the majority of the companions and the successors. So Ayesha used to instruct her sister Umm Kulthum bint Abu Bakr, and her brother's daughters, to nurse any man she wished to be able to visit her. She instructed Umm Kulthum to nurse Salim bin Abdullah bin Umar, and no one held her view except Ata and Layth. As for the companions, none of them agreed with her on this.Malik narrated in the chapter on suckling (14) from Abdullah bin Dinar, who said, a man came to Abdullah bin Umar, while I was with him at the House of Judgment, asking him about the suckling of an adult. Abdullah said, a man came to Umar bin Khattab and said, "I had a slave girl, and I used to have intercourse with her, then my wife went to her and nursed her. So I went in to her, and she said, 'Go ahead, for by Allah I have nursed her.'" Umar said, "Beat her, and go to your slave girl, for suckling only applies to a young child."Abdul-Razzaq narrated it (7/462) from Mamar, from Zuhri, from Salim, from Ibn Umar, that a woman nursed a slave girl belonging to her husband in order to make her forbidden to him. He went to Umar and mentioned that to him, and Umar said, "I insist that you go back, beat your wife's back, and have intercourse with your slave girl."Malik also narrated from Yahya bin Saeed that a man asked Abu Musa Ashari, saying, "I sucked milk from my wife's breast, and it went into my stomach." Abu Musa said, "I think she has become forbidden to you." Abdullah bin Masud said, "Look at what you are advising this man." Abu Musa said, "What do you say?" Abdullah bin Masud said, "There is no suckling except within the first two years." Abu Musa said, "Do not ask me about anything while this scholar is among you."Abu Dawud likewise narrated it (2059) from Abdul-Salam bin Mutahhar, that Sulayman bin Mughira told them, from Abu Musa, from his father, from a son of Abdullah bin Masud, from Ibn Masud, who said, "There is no suckling except what strengthens the bone and grows the flesh," as a mawquf narration. However, it contains Abu Musa, who is the Hilali, and his father, both of whom are unknown.Abdul-Razzaq narrated (7/463) from Thawri, from Abu Husayn, from Abu Atiya Wadii, who said, a man came to Ibn Masud and said, "My wife was with me, and her milk was retained in her breast, so I began to suck it and then spit it out. I went to Abu Musa and asked him, and he said, 'She has become forbidden to you.'" He said, so Ibn Masud stood up, and we stood up with him, until he reached Abu Musa, and said, "Is this what you advised him?" He told him what he had advised. Ibn Masud said, taking the man's hand, "Do you consider this suckling? Suckling is only that which grows the flesh and blood." Abu Musa said, "Do not ask me about anything while this scholar is among you."It has been narrated as marfu, but it is not sahih, namely what Abu Dawud (2060), Ahmad (4114), and Bayhaqi (4617) all narrated from the hadith of Waki, who said, Sulayman bin Mughira told us, from Abu Musa Hilali, from his father, that a man was on a journey, and his wife gave birth, and her milk was retained, so he began to suck it and spit it out, and it entered his throat. He went to Abu Musa, who said, "She has become forbidden to you." He said, so he went to Ibn Masud and asked him, and he said, the Messenger of Allah ﷺ said, "Nothing makes suckling prohibitive except that which grows the flesh and strengthens the bone." This narration, besides containing an unknown narrator, also has a break in its chain, since Abu Musa Hilali did not meet Abdullah bin Masud. There is also confusion in it, since some added in it "from a son of Abdullah bin Masud."His saying, "that which anshaza the bone," means it increased in size, thus raising it. In another narration it is "anshara" with a raa, meaning it strengthened the bone and made it firm. Inshaar carries the meaning of bringing to life, as in Allah's saying, "Then when He wills, He will resurrect him" [Abasa 80:22]. Its meaning is that the suckling which produces the prohibition of marriage is that which occurs in infancy, since the suckling infant is a child sustained by milk, which satisfies his hunger. As for what occurs after that, in a state where milk no longer satisfies his hunger, and only bread and meat, or things of similar substance, can satisfy him, then it carries no prohibitive effect. This was noted by Khattabi.Ibn Munzir said in Awsat (8/558), "Most scholars do not hold to this story of Salim. They base this on the apparent meaning of the Book of Allah, on the established reports from the Prophet of Allah ﷺ, and on the reports of the companions of the Messenger of Allah ﷺ. This is the view held generally by the scholars of Hijaz, Iraq, Sham, Egypt, and elsewhere."He said, as for what they base their argument on from the Book of Allah , it is His saying, "Mothers shall suckle their children for two whole years, for one who wishes to complete the suckling" [Baqarah 2:233]. Allah made the completion of suckling two years, which indicates that there is no ruling for what a mother suckles her child after the two years. Reports from the Messenger of Allah ﷺ have been established stating that suckling relates to hunger, then he mentioned these reports.I say, Ayesha, the Mother of the Believers, used to narrate, as is established in the Sahihayn, "Suckling is only that which relates to hunger," yet she then differed from this and permitted the suckling of an adult. So we have no choice but to act upon what she narrated, and to regard her opinion as particular to her for some reason. Some scholars have reported that she retracted her view before her death, and Allah knows best, but Zuhri said, "Ayesha continued to give the fatwa that suckling after weaning creates the prohibition, until she died," as mentioned earlier. Perhaps her retraction was not known to Zuhri.So it is not appropriate to introduce a new opinion prohibiting the suckling of an adult on the grounds of public interest and need, for can the suckling of an adult even be conceived of without some interest and need behind it? What then would be the benefit of the Prophet's ﷺ statement, "Suckling is only that which relates to hunger"?Ibn Mawwaz (d. 269 AH), one of the Malikis, said, "If this were applied only regarding the removal of the veil, I would not find fault with it, though leaving it aside is more beloved to me. I do not know of anyone who applied it generally except Ayesha." Mufhim (4/187).That is, if we hold that the suckling of an adult is valid, it would only apply to lifting the requirement of the veil, while the rest of the rulings of suckling would not apply to it. In the Muwatta, in the hadith of the story of Salim, the freed slave of Abu Huzaifa, it says, "Ayesha, the Mother of the Believers, acted upon this regarding any man she wished to be able to visit her, so she used to instruct her sister Umm Kulthum bint Abu Bakr Siddiq, and her brother's daughters, to nurse any man she wished to be able to visit her."What is apparent from her statement is that she used to do this only to lift the requirement of the veil, not for all the other rulings of prohibition that would otherwise follow from it.