to me after the veil was commanded, so I said: "By Allah, I will not grant him permission until I ask the Messenger of Allah (peace and blessings of Allah be upon him). The brother of Abu al-Qu'ays did not nurse me; rather, the wife of Abu al-Qu'ays nursed me." The Messenger of Allah (peace and blessings of Allah be upon him) entered upon me, and I said: "O Messenger of Allah, the man did not nurse me; rather, his wife nursed me." He said: "Grant him permission, for he is your paternal uncle; may your right hand be covered in dust [i.e., may you attain prosperity]." Urwah said: That is why Aisha adopted the saying: "Prohibit through nursing that which is prohibited by lineage." Agreed upon (10). This is a decisive text regarding the matter of dispute, so that which contradicts it is not to be relied upon. As for the hadith of Zaynab, if it is authentic, it is an argument in our favor, for al-Zubayr believed she was his daughter, and she believed he was her father, and it is apparent that this was well-known among them. His statement, along with the affirmation of the people of his era, is more deserving of preference than the statement of his son and a group of people who are unknown.
1147- Issue: He said: "And combining a woman with her paternal aunt (1), and between her and her maternal aunt."
Ibn al-Mundhir said: The scholars have reached a consensus on stating this (2). There is, by the grace of Allah, no disagreement regarding it, except that some (3) of the People of Innovation, whose opposition is not considered a valid disagreement—namely the Rafidah and the Khawarij—did not prohibit this, and they did not acknowledge the established Sunnah from the Messenger of Allah (peace and blessings of Allah be upon him), which is what Abu Hurayrah narrated: The Messenger of Allah (peace and blessings of Allah be upon him) said: "A woman shall not be combined [in marriage] with her paternal aunt, nor with her maternal aunt." Agreed upon.
(8) In [M]: "it prohibits". (9) In Sahih Muslim: "you prohibit". (10) Its documentation was previously provided on page 493. (11) Omitted from the original manuscript, [A], and [B]. (12) In [M]: "he believed that she was". (13) In the original manuscript: "the era". (1) In [M]: "and with her paternal aunt". (2) In [B]: "in it". (3) Omitted from [B].
علىَّ بعدَما أُنْزِلَ الحِجَابُ، فقلتُ: واللَّهِ لَا آذَنُ له حتى أسْتَأْذِنَ رسولَ اللَّه -صلى اللَّه عليه وسلم-، فَإنَّ أخَا أبى القُعَيْسِ ليس هو أرْضَعَنِى، ولكنْ أرْضَعَتْنِى امرأةُ أبى القُعَيْسِ، فدَخَلَ علىَّ رسولُ اللَّه -صلى اللَّه عليه وسلم-، فقلتُ: يا رسولَ اللَّه إن الرجلَ ليس هو أرْضَعَنِى، ولكنْ أرْضَعَتْنِى امرأتُه. فقال: "ائْذَنِى لَهُ، فَإنَّهُ عَمُّكِ، تَرِبَتْ يَمِينُكِ". قال عُرْوَةُ: فبذلك كانت عائشةُ تأخُذُ بقولِ: حَرِّمُوا (٨) من الرَّضاعِ ما يَحْرُمُ (٩) من النَّسَبِ. مُتَّفَقٌ عليه (١٠). وهذا نَصٌّ (١١) قاطعٌ فى مَحَلِّ النِّزاعِ، فلا يُعَوَّلُ على ما خالَفَه. فأمَّا حديث زَيْنَبَ، فإن صَحَّ فهو حُجّةٌ لنا، فإنَّ الزُّبَيْرَ كان يَعْتَقِدُها (١٢) ابْنَتَه، وتَعْتَقِدُه أباها، والظَّاهرُ أن هذا كان مشهورًا عندَهم، وقولُه مع إقْرارِ أهلِ عَصْرِه (١٣)، أوْلَى من قولِ ابْنِه وقولِ قومٍ لا يُعْرَفُونَ.
١١٤٧ - مسألة؛ قال: (والْجَمْعُ بَيْنَ الْمَرْأَةِ وَعَمّتِهَا (١)، وبَيْنَها وبَيْنَ خالَتِهَا)
قال ابنُ الْمُنْذِرِ: أجمعَ أهلُ العلمِ على القولِ به (٢). وليس فيه بحمدِ اللَّه اختلافٌ، إلَّا أنَّ بعضَ (٣) أهلِ البِدَعِ ممَّن لا تُعَدُّ مُخالَفَتُه خِلافًا، وهم الرَّافِضَةُ والخَوَارجُ، لم يُحَرمُوا ذلك، ولم يقولوا بالسُّنَّةِ الثَّابتةِ عن رسولِ اللَّه -صلى اللَّه عليه وسلم-، وهى ما رَوَى أبو هُرَيْرَةَ، قال: قال رسولُ اللَّه -صلى اللَّه عليه وسلم-: "لَا يَجْمَعُ بَيْنَ الْمَرْأَةِ وعَمَّتِهَا، وَلا بَيْنَ الْمَرْأَةِ وخَالَتِهَا". مُتَّفَقٌ
(٨) فى م: "يحرم".(٩) فى صحيح مسلم: "تحرمون".(١٠) تقدم تخريجه فى صفحة ٤٩٣.(١١) سقط من: الأصل، أ، ب.(١٢) فى م: "يعتقد أنها".(١٣) فى الأصل: "العصر".(١) فى م: "وبين عمتها".(٢) فى ب: "فيه".(٣) سقط من: ب.
