Book of Suckling (al-Rada').
The foundation for prohibition through suckling is the Book (Quran), the Sunnah, and scholarly consensus (ijma'). As for the Book, it is the saying of Allah the Almighty: "...your mothers who suckled you, and your sisters through suckling" (1). Allah, Glory be to Him, mentioned them among the prohibited women. As for the Sunnah, it is what Aisha narrated, that the Prophet (peace and blessings of Allah be upon him) said: "Suckling prohibits what lineage prohibits." Agreed upon (3). In another wording: "That which is prohibited by lineage is prohibited by suckling." Narrated by al-Nasa'i (3). From Ibn Abbas, he said: The Messenger of Allah (peace and blessings of Allah be upon him) said regarding the daughter of Hamzah: "She is not lawful for me; that which is prohibited by lineage is prohibited by suckling, and she is the daughter of my brother through suckling." Agreed upon (3). There are many reports; we will mention most of them, if Allah the Almighty wills, throughout the chapter. The scholars of the Ummah reached a consensus on the prohibition through suckling. Once this is established, the prohibition of the mother and sister is established by the text of the Book, and the prohibition of the daughter is established by implication; for if the sister is prohibited, the daughter is more entitled to be so. The rest of the prohibited women had their prohibition established by the Sunnah. Mahramiyyah (status of a prohibited relative) is also established, as it is a corollary to the prohibition when it occurs for a permissible reason. As for the remaining rulings of lineage—such as financial support, manumission, rejection of testimony, and others—they do not attach to it, because lineage is stronger than it. Therefore, it is not compared to it in all of its rulings; rather, it is only likened to it in matters where the text has explicitly stated so.
1367 - Issue: Abu al-Qasim, may Allah have mercy on him, said: (And the suckling that is undisputed in its prohibition is five sucklings or more).
(1) Surah al-Nisa': 23. (2) In [A], [B], and [M]: "dhakarahuma" (He mentioned them both). (3) The authentication has been previously provided in: 9/513, 519, 520.
كتاب الرَّضاع
الأصلُ في التحريمِ بالرَّضاعِ الكتابُ والسُّنَّةُ والإِجماعُ؛ أمَّا الكتابُ فقولُ اللَّه تعالى: {وَأُمَّهَاتُكُمُ اللَّاتِي أَرْضَعْنَكُمْ وَأَخَوَاتُكُمْ مِنَ الرَّضَاعَةِ} (١). ذكرهم (٢) اللهُ سبحانه في جُمْلَةِ المُحَرَّماتِ. وأمَّا السُّنَّةُ، فما روَت عائشةُ، أنَّ النَّبِيَّ -صلى اللَّه عليه وسلم- قال: "إنَّ الرَّضاعَةَ تُحَرِّمُ مَا تُحَرِّمُ الوِلَادَةُ". مُتَّفَقٌ عليه (٣). وفى لفظٍ: "يَحْرُمُ مِنَ الرَّضَاعِ ما يَحْرُمُ مِنَ النَّسَبِ". روَاه النَّسَائِيُّ (٣). وعن ابنِ عباسٍ، قال: قال رسولُ اللَّه -صلى اللَّه عليه وسلم- في بِنْتِ حَمْزَةَ: "لَا تَحِلُّ لِى، يَحْرُمُ مِنَ الرَّضَاعِ مَا يَحْرُمُ مِنَ النَّسَبِ، وَهِىَ ابْنَةُ أخِى مِنَ الرَّضَاعةِ". مُتَّفَقٌ عليه (٣). في أخبارٍ كثيرة، نَذْكُر أكْثَرَها إن شاء اللَّه تعالى في تَضاعِيفِ الباب. وأجْمَعَ عُلَماءُ الأُمَّةِ على التَّحْريمِ بالرَّضَاعِ. إذا ثَبَتَ هذا، فإنَّ تَحْريمَ الأُمِّ والأُخْتِ ثَبَتَ بنَصِّ الكتابِ، وتَحْريمَ البِنْتِ ثَبَتَ بالتَّنْبِيه، فإنَّه إذا حُرِّمَتِ الأُخْتُ فالبِنْتُ أوْلَى، وسائِرُ المُحَرَّماتِ ثَبَتَ تَحْرِيمُهُنَّ بالسُّنَّةِ. وتَثْبُتُ المَحْرَمِيَّةُ، لأنَّها فَرْعٌ على التَّحْرِيمِ إذا كان بِسَبَبٍ مُباحٍ، فأمَّا بَقِيَّةُ أحْكامِ النَّسَبِ؛ من النفقةِ، والعِتْقِ، ورَدِّ الشهادةِ، وغيرِ ذلك، فلا يتَعَلَّقُ به؛ لأنَّ النَّسَبَ أقْوَى منه، فلا يُقاسُ عليه في جميعِ أحْكامِه، وإنَّما يُشَبَّه به فيما نصَّ عليه فيه.
١٣٦٧ - مسألة؛ قال أبو القاسم، رحمه اللَّه: (والرَّضاعُ الَّذِى لَا يُشَكُّ فِي تَحْرِيمِهِ، أنْ يَكُونَ خَمْسَ رَضَعَاتٍ فَصَاعِدًا)
(١) سورة النساء ٢٣.(٢) في أ، ب، م: "ذكرهما".(٣) تقدم التخريج، في: ٩/ ٥١٣، ٥١٩، ٥٢٠.
