Breastfeeding To Husband In Islam

Breastfeeding To Husband In Islam
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^ ( Giladi 1999 , p. 69)

^ G. J. H. van Gelder, Close Relationships: Incest and Inbreeding in Classical Arabic Literature , ISBN 1-85043-855-2 , p. 93

^ Jump up to: a b c d e f g Giladi, Avner. "Lactation". In Jane Dammen McAuliffe (ed.). Encyclopaedia of the Quran . Vol. 3. p. 106-107.

^ Jump up to: a b c d Benaouda Bensaid (2019). "Breastfeeding as a Fundamental Islamic Human Right". Journal of Religion and Health .

^ Jump up to: a b c Giladi, Avner. "Wet-nursing". In Jane Dammen McAuliffe (ed.). Encyclopaedia of the Quran . Vol. 5. p. 476-77.

^ Jump up to: a b c Jamal Nasir (1990). The Islamic Law of Personal Status . p. 172.

^ Vincent J. Cornell, ed. (2007). Voices of Islam: Voices of tradition . Vol. 1. Praeger. p. 86.

^ Jump up to: a b c Ronak Husni, Daniel L. Newman (2007). Muslim Women in Law and Society . Taylor & Francis . p. 59.

^ ( Giladi 1999 , p. 70)

^ John Burton, The Sources of Islamic Law: Islamic Theories of Abrogation , ISBN 0-7486-0108-2 , pp. 156–158

^ Burton, Naskh , Encyclopaedia of Islam

^ John Burton, The Sources of Islamic Law: Islamic Theories of Abrogation , pp. 157

^ "Hadith - The Book of Suckling - Sahih Muslim - Sunnah.com - Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)" . sunnah.com . Retrieved 2020-12-24 .

^ "Hadith - The Book of Suckling - Sahih Muslim - Sunnah.com - Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)" . sunnah.com . Retrieved 2020-12-24 .

^ "قصة سالم ورضاعه من السيدة سهلة" . 24 July 2021.

^ ( Giladi 1999 , p. 86)

^ Giladi, Infants, Parents and Wet Nurses , p. 69

^ Jump up to: a b c Breastfeeding fatwa causes stir . BBC. May 22, 2007.

^ Jump up to: a b Lecturer suspended after breastfeeding fatwa . Reuters. May 21, 2007.

^ Shaheen, Abdul Rahman (20 June 2010). "Saudi women use fatwa in driving bid" . gulfnews.com . Retrieved 19 September 2010 .

Breastfeeding is highly regarded in Islam. The Qur'an regards it as a sign of love between the mother and child. In Islamic law , breastfeeding creates ties of milk kinship (known as raḍāʿ or riḍāʿa ( Arabic : رضاع, رضاعة pronounced [rɪˈdˤɑːʕ(æ)] ) that has implications in family law . [1] [2] Muslims throughout the world have varied breastfeeding traditions.

Several Qur'anic verses, all dating from the Medinan period, lay down the Islamic ethic of breastfeeding
[3] : 106 Quran 28:7 and Quran 28:12 refer to the nursing of Islamic prophet Moses to emphasize the loving bond between baby Moses and his mother. [3] : 106 Breastfeeding is implied as a basic Maternal bond in Quran 22:2 , which considers a mother neglecting nursing of her child as an unusual sign. [3] : 106

Breastfeeding is considered a basic right of every infant , according to the Qur'an. [4] Quran 2:233 calls on fathers to sponsor the child's nursing by providing food and clothing for the child's mother for two years, although it allows for earlier weaning of the child by mutual consent of both mother and father. [3] : 106 The same verse also allows for motherly breastfeeding to be substituted by wet nursing . [3] : 106 Quran 65:6–7 expects the father of the child to be generous towards the wet nurse. [5] : 477

The Quran regards ties due to milk kinship similar to ties due to blood kinship . [5] : 477 Therefore Quran 4:23 prohibits a man from having sexual relations with his "milk mother" or "milk sister"; [3] : 107 hadith explain that the wet-nurse's husband is also included as a milk kin, [5] : 477 eg. a woman may not marry her wet-nurse's husband.
According to scholars, this prohibition is not found in the Jewish and Christian tradition, though it is found in matrilineal groups. [3] : 107

Breastfeeding is considered one of the most fundamental rights of a child in Islamic law. [4] Muslim jurists have given extensive treatment to this topic, for example Al-Mawardi (d. 1058) wrote an entire treatise Kitab al-rada on the topic of breastfeeding. [4] This includes the specifics related to the right of being breastfed, as well as implications of breastfeeding on prohibiting marriage between individuals related by milk kinship .

The right to be breastfed is considered one of the most important rights of a child in Islamic law. [4] If the mother is unable to breastfeed the child, then the father must pay a wet nurse to do so. [6] If the parents of the child are divorced, the father must compensate his former wife with payments during breastfeeding. [7] The Jafaris further opine that a mother has the right to compensation for breastfeeding even if the parents are married. [6] However, the Sunni schools of thought disagree, arguing the father is not obligated to pay the mother if the two are divorced; [6] the wife already has the right to maintenance (food and clothing) under Islamic law. [8]

Some opinions hold that a mother has the right to breastfeed her children, but can choose not to if she wishes. [8] This is an extension of the general principle, in Islamic law, that a mother has the right to raise her children, but she may renounce this right as it is not her duty. [8]

The Qur'an regards breastfeeding to establish milk kinship which has implications for marriage.

Islamic jurisprudence extensively discusses the precise delineation of which relationships are subject to prohibition once the milk relationship is established. Shi'ite Islam also prohibits marriage to the consanguineous kin of a milk-parent as per the Qur'an. In Shi'ite societies, the wet nurse was always from a subordinate group, so that marriage to her kin would not have been likely. Texts mentioned that Ahmad ibn Hanbal , founder of the Hanbali school of jurisprudence , also dealt with similar questions. [9]

The minimum number of sucklings necessary to establish the milk-kinship, has been the subject of extensive debate. For the adherents of older schools of law , such as the Malikis and Hanafis , one suckling was enough. Others, such as the Shafiʿis , maintain that the minimum number was five or ten, arguing that a Qur'ānic verse had once stipulated this number until had been abrogated from the Qur'ānic text , but the ruling was still in place. Imam Malik, however, believed that the ruling was abrogated along with the wording. [10] [11]

The following tradition ( hadith ) treats both this topic as well as that of radāʿ al-kabīr , or suckling of an adult or breastfeeding an adult and number of sucklings:

She [Aisha] reported that "in what was revealed of the Qur'ān, ten attested breast-feedings were mentioned as required to establish the marriage-ban. The ten were replaced by mention of five attested breast-feeds. The Prophet died and the five were still being recited in the Qur'ān. No man ever called upon 'Ā'isha who had not completed the minimum number of five sucklings" ...

Urwah ibn al-Zubayr reports that the Prophet commanded the wife of Abū Hudhayfa to feed her husband's mawlā [i.e. servant], Sālim, so that he could go on living with them [upon attaining manhood]. [12] [13] [14] [15]

For most jurists ( Ibn Hazm being one prominent exception), the bar to marriage was effective only if the nursling was an infant. Yet even these allowed that a new relationship resulted between the two; Ibn Rushd , for example, ruled that the woman could now comport herself more freely in front of the nursed adult male, such as appearing before him unveiled . [16] The famous traditionist Muhammad al-Bukhari was forced to resign his position of mufti and leave the city of Bukhara after ruling that two nurslings who suckled from the same farm animal became milk-siblings. [17]

In May 2007 Dr. Izzat Atiyya, lecturer at Cairo 's Al-Azhar University , issued a fatwa that suggested that male and female colleagues could use breastfeeding to get around a religious ban on being alone together. The fatwa said that if a woman fed a male colleague "directly from her breast" at least five times they would establish a family bond and thus be allowed to be alone together at work. "Breast feeding an adult puts an end to the problem of the private meeting, and does not ban marriage," he ruled. "A woman at work can take off the veil or reveal her hair in front of someone whom she breastfed." [18] The fatwa sparked outrage and embarrassment, with critics deriding the author on Egyptian television . The university suspended the lecturer, who headed the university's hadith department. The fatwa was widely publicized by Arabic-language satellite television channels and was discussed in the Egyptian parliament . [19] After being threatened with disciplinary action by the university, Atiyya issued a retraction, saying the fatwa was "a bad interpretation of a particular case" during the time of Muhammad [18] and that it was based on the opinions of only a minority of scholars. [19] Egypt's minister of religious affairs, Mahmoud Zaqzouq , has called for future fatwas to "be compatible with logic and human nature". [18]

In 2010, a clerical adviser to the Saudi royal court and Ministry of Justice issued a fatwa suggesting that women should provide breast milk to their employed drivers thereby making them relatives. [20] The driver could then be trusted to be alone with the woman. The fatwa was ridiculed by women campaigners.

Wednesday 4 Ṣafar 1444
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31 August 2022

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Can Husband Drink Milk of Wife in Islam?

Drinking one’s wife’s milk has no effect and does not create the relationship of mahram because the breastfeeding which has an effect is that which consists of five feedings or more within the first two years, before weaning.

Rulings related to breastfeeding in Islam

Can husband drink milk of wife in Islam?

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My wife is currently feeding our newborn child. During sex, I drank her milk. Is her milk halal for me?
Before answering this question, we must explain some important points about the rulings concerning breastfeeding .
1. Breastfeeding is proven in the Quran and Sunnah, and by ijma (scholarly consensus).
Allah says (interpretation of the meaning):
“… your foster mothers who gave you suck, your foster milk suckling sisters…” [al-Nisa 4:23]
Ibn 'Abbas reported that the Prophet (peace and blessings of Allah be upon him) said: “What is forbidden by suckling or breastfeeding is the same as what is forbidden by nasab (lineage).” (Agreed upon; al-Bukhari, Muslim, 1444)
The scholars agree that the effect of rada’ah (breastfeeding) prohibits marriage and creates the relationship of mahram, and permits seeing and being alone (with the people to whom one is related through rada’ah).
2. For breastfeeding to have the effect of transmitting its benefits from the nursing woman to the child suckled, it must meet certain conditions, which are:
1. The breastfeeding must happen within the first two years of the child’s life, because Allah says (interpretation of the meaning): “The mothers shall give suck to their children for two whole years, (that is) for those (parents) who desire to complete the term of suckling…” [al-Baqarah 2:233]
2. The number of breastfeedings must total the known five feeds, in which the child eats his fill as if eating and drinking. If the child leaves the breast for a reason, such as to take a breath or to switch from one breast to the other, this (i.e., each separate time the child latches on) is not counted as one breastfeeding. This is the opinion of al-Shafi'i, and the opinion favoured by Ibn al-Qayyim.
The definition of rada’ah (one breastfeeding) is when the child sucks at the breast and drinks until the milk enters his stomach, then he leaves the breast of his own accord.
The evidence for the number five (number of breastfeedings) is the report from ‘Aishah (may Allah be pleased with her) who said: “There was in the Quran [an ayah which stipulated that] ten [was the number of] breastfeedings which created the relationship of mahram , then this was abrogated [by another ayah which stipulated] five. The Messenger of Allah (peace and blessings of Allah be upon him) died and [the ayah which stipulated five] was still being recited as part of the Quran.” (Reported by Muslim, 1452).
In other words, the abrogation came so late that when the Prophet (peace and blessings of Allah be upon him) died, some people had not yet heard that this ayah had been abrogated, but when they heard that it had been abrogated, they stopped reciting it, and agreed that it should not be recited, although the ruling mentioned in the ayah remained in effect.
This is an abrogation of the recitation without abrogation of the ruling, which is one type of abrogation.
Having understood this, breastfeeding after the first two years does not create any relationship of mahram. This is the opinion of the majority of scholars, and among the references which they quote is the verse cited above, along with the hadith of the Prophet (peace and blessings of Allah be upon him): “Nothing of breastfeeding creates the relationship of mahram except what fills the stomach to bursting point, before (the age of) weaning.” Reported by al-Tirmidhi. (No. 1152), who said: This is a hasan sahih hadith.
The application of this according to the scholars among the Companions of the Prophet (peace and blessings of Allah be upon him) and others is that breastfeeding does not create the relationship of mahram except when it is within the first two years, and anything after the first two whole years does not create any such relationship.”
There are some other reports from the Sahabah, such as that narrated from Abu ‘Atiyah al-Wadi'i, who said: “A man came to Ibn Mas’ud and said: ‘My wife was with me and her breasts were full of milk (she was engorged). I began to suck it and spit it out. Then I came to Abu Musa.’ He (Ibn Mas’ud) said, ‘What did you tell him?’ So he (Abu Musa) told him what he had told him. Then Ibn Mas’ud stood up, took the man’s hand (and said), ‘Do you think this is an infant? Breastfeeding is what produces the growth of flesh and blood.’ Abu Musa said: ‘Do not ask me anything when this scholar is among you.’” (Reported by ‘Abd al-Razzaq in al-Musannaf, 7/463, no. 13895).
In al-Muwatta (2/603), Malik reported that Ibn ‘Umar said: “There is no breastfeeding except for the one who is breastfed in infancy; there is no breastfeeding for one who is grown up.” Its isnad is sahih.
Malik also reported in al-Muwatta that ‘Abd-Allah ibn Dinar said: “A man came to ‘Abd-Allah ibn ‘Umar when I was with him in the court-house, asking him about breastfeeding one who is grown up. ‘Abd-Allah ibn ‘Umar said: ‘A man came to ‘Umar ibn al-Khattab and said, “I have a slave-girl with whom I used to have sexual relations, and my wife went to her and gave her her milk, then when I went to her, she said, ‘Stop, by Allah I have given her my milk.’” ‘Umar said, “Punish her (your wife), and (continue to) go to your slave-girl, for (the ruling on) breastfeeding only applies to breastfeeding of infants.”’” Its isnad is sahih.
From this it is clear that drinking one’s wife’s milk has no effect and does not create the relationship of mahram.
Ibn Qudamah said in al-Mughni (9/201):
“One of the conditions of breastfeeding creating the relationship of mahram is that it should be within the first two years. This is the opinion of most of the scholars. Something like this was narrated from ‘Umar, ‘Ali, Ibn ‘Umar, Ibn Mas’ud, Ibn ‘Abbas, Abu Hurayrah and the wives of the Prophet (peace and blessings of Allah be upon him), apart from ‘Aishah. It was also the opinion of al-Shi’bi, Ibn Shubrumah, al-Awza’i, al-Shaafi’i, Ishaq, Abu Yusuf, Muhammad, and Abu Thawr, and was narrated in one report from Malik.
On the basis of the above, drinking one’s wife’s milk has no effect, but it is better to avoid it.
Shaykh Muhammad ibn Salih al-‘Uthaymin was asked about this matter, and he replied:
“Breastfeeding a grown-up has no effect, because the breastfeeding which has an effect (of creating the relationship of mahram) is that which consists of five feedings or more within the first two years, before weaning.
On this basis, if it happened that someone breastfed from his wife or drank her milk, he does not become her son.” (Fatawa Islamiyyah, 3/338)

Source:

Sheikh Muhammed Salih Al-Munajjid

Ruling on breastfeeding and the wisdom behind it

Breastfeeding with the aim of establishing the mahram relationship

The mahram relationship is not established if there is any doubt about the number of breastfeedings

Conditions of breastfeeding which establishes the mahram relationship

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