what is called the milk of the stallion (laban al-fahl). Regarding the prohibition resulting from it, there is a difference of opinion, which we mentioned in the chapter: "What Prohibits Marriage" (5), and the bringing together of those texts, and the definitive proof regarding it is what Aisha narrated: that Aflah, the brother of Abu al-Qu'ays, sought permission to enter upon me after the verse of the Hijab (veiling) was revealed. I said, "By Allah, I will not grant him permission until I seek permission from the Messenger of Allah (peace and blessings of Allah be upon him), [for the brother of Abu al-Qu'ays is not the one who breastfed me, but rather the wife of Abu al-Qu'ays breastfed me. Then the Messenger of Allah (peace and blessings of Allah be upon him) entered upon me] (6)." I said, "O Messenger of Allah, the man is not the one who breastfed me, but his wife breastfed me." He said, "Give him permission, for he is your paternal uncle, may your right hand be covered in dust (a term of endearment or encouragement)." Urwa said: It was through this that Aisha used to adopt the statement: "Breastfeeding prohibits what lineage prohibits." (Agreed upon) (7). Ibn Abbas was asked about a man who married two women, and one of them breastfed a girl while the other breastfed a boy; can the boy marry the girl (8)? He said: "No, the source (of the milk) is one." (9) Malik said: There was a difference of opinion in the early days regarding breastfeeding on the part of the father, and it affected some men of the people of Medina concerning their wives, among them Muhammad ibn al-Munkadir and Ibn Abi Habiba. They sought a legal ruling on that, and there was a difference of opinion among them, so they separated from their wives. As for the breastfed child (10) (11), the prohibition spreads to him and his children, even if they descend in degree, but it does not spread to those of his degree, such as his brothers (12) and sisters, nor to those above him, such as his father, mother, paternal uncles, paternal aunts, maternal uncles, maternal aunts, grandfathers, and grandmothers. Thus, it is not prohibited for the nursing woman...
(5) Preceded in: 9/520. (6) Omitted from: [B]. See for reflection. (7) Its takhrij (verification) preceded in: 9/493. (8) In [A], [B], and [M]: "bi-l-jariya" (with the girl). (9) Narrated by al-Tirmidhi in: "The Chapter on what has come regarding the milk of the stallion," from the chapters on breastfeeding. 'Aridat al-Ahwadhi 5/89, 90. And Imam Malik in: "The Chapter on the breastfeeding of the young," from the Book of Breastfeeding. al-Muwatta 2/602, 603. And al-Bayhaqi in: "The Chapter that breastfeeding prohibits what birth prohibits, and that the milk of the stallion is prohibited," from the Book of Breastfeeding. al-Sunan al-Kubra 7/453. And Abd al-Razzaq in: "The Chapter on the milk of the stallion," from the Book of Divorce. al-Musannaf 7/473, 474. And Sa'id ibn Mansur in: "The Chapter on what has come regarding the niece through breastfeeding." al-Sunan 1/240. (10) Omitted from: [A], [M]. (11) In [B]: "al-murdi'" (the nursing woman). (12) In the original: "ikhwatihi" (his brothers).
يُسَمَّى لَبَن الفَحْلِ. وفى التَّحْريمِ به اختلافٌ، ذكرْناه في بابِ ما يَحْرُمُ نِكاحُه (٥)، والجَمْعُ بينه، والحُجَّة القاطِعةُ فيه، ما روَت عائشةُ، أن أفْلَحَ أخا أبي القُعَيْسِ، اسْتَأْذَنَ عليَّ بعدما أُنْزِلَ الحِجَابُ، فقلتُ: واللهِ لا آذَنُ له حتى أسْتَأْذِنَ رسولَ اللَّه -صلى اللَّه عليه وسلم-، [فإنَّ أخا أبى القُعَيْسِ ليس هو أَرْضَعَنِى، ولكنْ أَرْضَعَتْنِى امرأةُ أبي القُعَيْسِ. فدَخَلَ عليَّ رسولُ اللَّه -صلى اللَّه عليه وسلم-] (٦)، فقلتُ: يا رسولَ اللَّه، إنَّ الرجلَ ليس هو أرْضَعَنِى، ولكن أرْضَعَتْنِى امرأتُه. قال: "ائْذَنِى لَه، فَإنَّه عَمُّكِ، تَرِبَتْ يَمِينُكِ". قال عُرْوَةُ: فبذلك كانت عائشةُ تَأْخُذُ بقولِ: "حَرِّمُوا مِن الرَّضَاعِ ما يَحْرُمُ مِنَ النَّسَبِ". مُتَّفَقٌ عليه (٧). وسُئِلَ ابنُ عباسٍ، عن رَجُل تَزَوَّجَ امرأتَيْنِ، فأرْضَعَتْ إحداهُما جارِيةً، والأُخْرَى غُلامًا، هل يتَزَوَّجُ الغلامُ الجارِية (٨)؟ فقال: لا، اللِّقاحُ واحدٌ (٩). قال مالكٌ: اخْتُلِفَ قديمًا في الرَّضاعةِ من قِبَلِ الأبِ، ونَزَلَ برجالٍ من أهلِ المدينةِ في أزْواجِهِم؛ منهم محمدُ بن المُنْكَدرِ، وابنُ أبي حَبِيبَةَ، فاسْتَفْتَوْا في ذلك، فاخْتُلِفَ عليهم، ففَارَقُوا زَوْجَاتِهِم. فأمَّا الولدُ (١٠) المُرْتَضِعُ (١١)، فإنَّ الحُرْمَةَ تَنْتَشِر إليه وإلى أوْلادِه وإن نَزَلُوا، ولا تَنْتَشِرُ إلى مَنْ في دَرَجَتِه من إخْوانِه (١٢) وأخَواتِه، ولا إلى أعْلَى منه، كأَبِيه وأُمِّه وأعْمامِه وعَمّاتِه وأخْوالِه وخالاتِه وأجْدادِه وجَدّاتِه، فلا يَحْرُمُ على المُرْضِعةِ
(٥) تقدم في: ٩/ ٥٢٠.(٦) سقط من: ب. نقل نظر.(٧) تقدم تخريجه، في: ٩/ ٤٩٣.(٨) في أ، ب، م: "بالجارية".(٩) أخرجه الترمذي، في: باب ما جاء في لبن الفحل، من أبواب الرضاع. عارضة الأحوذى ٥/ ٨٩، ٩٠. والإِمام مالك، في: باب رضاعة الصغير، من كتاب الرضاع. الموطأ ٢/ ٦٠٢، ٦٠٣. والبيهقي، في: باب يحرم من الرضاع ما يحرم من الولادة، وأن لبن الفحل محرم. من كتاب الرضاع. السنن الكبرى ٧/ ٤٥٣. وعبد الرزاق، في: باب لبن الفحل، من كتاب الطلاق. المصنف ٧/ ٤٧٣، ٤٧٤. وسعيد بن منصور، في: باب ما جاء في ابنة الأخ من الرضاعة. السنن ١/ ٢٤٠.(١٠) سقط من: أ، م.(١١) في ب: "المرضع".(١٢) في الأصل: "إخوته".
